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of the 



L. Richard Conradi 


of the 



O. R. L. Crozier 


Printed for The Author 


The American Sabbath Tract Society 
(Seventh Day Baptist) 
Plainfield, N. J. 

Copies of this booklet may 
be obtained from 

Rev. L. Richard Conradi 

Iloheluftchausse 82 
Hamburg AO 


in care of 

American Sabbath Tract Society 
Plainfield, New Jersey 
U. S. A. 

Single copies 15 cents each 
Ten or more copies 10 cents each 

Introduction 5 

The True And A False Advent Hope 5 

Unscriptural Definite Day Movements 6 

The Separation Between The Sober Majority of Adventists and The 

Fanatical Minorities 9 

The First Vision of Ellen G. Harmon-White Confirms Snoiv's "True 

Midnight Cry" as "The Work of God" U 

Mrs. White's Success in Relating Her Vision at Portland The Stimulus 

to Similar Attempts Elsewhere 13 

Snow Fixes The Jewish Atonement Day in 1845 as the "Blessed" Day 
of Christ's Advent; And James White, with many others, An- 
nounces it • • 14 

Crozier, Since 1845, Editor of The "Day-Dawn" at Canandaigua, 

Nezv York ■ IS 

When and Why Was Mrs. White's First Vision Printed in The "Day 

Star"? 16 

Crozier 's Complete Pamphlet for 70 Years A Riddle, But Urged By Mrs. 

White And Seventh Day Adventists As Infallible Light 17 

Vain Pretence of A Supplement and of An Earlier Vision 20 

Letter from Sister Harmon 20 

Examination of Both Original Letters 22 

James White Launches The First Vision of Mrs. White as an Experiment 23 

"The Opening Heavens", By Joseph Bates 25 

Hozv Did The Sabbath Gain A Footing Among The Seventh Day Ad- 
ventists? 26 

"The Seventh Day Sabbath A Perpetual Sign" 27 

Unbelieving Bates Deceived By A Made-Up Vision of Mrs. White 29 

Bates Becomes Crown Witness For The Genuineness of Mrs. White's 

Visions 30 

Eli Curtis Questions Mrs. White's Visions 31 

Misapplication of The Threefold Message, by Bates • 32 

Crozier and Edson Separate 33 

Mrs. White's Visions The Final Umpire 35 

"In Striking Against The Vision, They Strike Against The Holy Ghosf 36 

"A Seal of The Living God. A 144,000 of The Servants of God Being 

Sealed. Rev. 7: 1 //.; Eze. 9: 2." . 37 

"The Open and The Shut Door" 38 

"The Present Truth" 39 

"Seventh Day Adventist Time-setting Culminates in the Beginning 

of 1851" ' .'. 40 

A Shrewd Process of Omission, Combination, and Fanciful Interpretation 42 

Crosier* s Mutilated Tract Misused by Seventh Day Adventists as Bait, 

since 1850 . . 44 

James White's Difficult Situation During 1850-1851 , 45 

James. White's Duplicity Regarding the Visions 46 

/. N. Andrews, The New Editor 47 

The "Advent Review" Issued in Saratoga Springs, New York 48 

"Our Present Work" 49 

How James White Glosses Over "The Seven Years" of Bates 50 

"The Three Angels of Revelation 14" 51 

"Pious Fraud!" 53 

Seventh Day Adventists Secure Their Own Publishing Plant in Roches- 
ter, In 1852 54 

"Crozier's Mutilated Tract Still Recommended by White in 1852" 55 

Cr osier's Own "Reminiscent Sketch", in 1900 56 

As A Main Evidence, Andrews Misuses A statement Never Made by 

Luther 57 

"The Impelling Force of Prophetic Truth" 59 

Martin Luther and the Gospel of the Reformation 62 

The Visions Questioned, and Finally Made A "Test" 64 

The Misleading I^reface of the Publishers, in 1881 66 

Human Unscriptural Fallacies 68 

Divine Prophecies and Their Exact Fulfilment 69 

Index of Authorities 75 


Portrait of 0. R. L. Crosier Frontispiece, 

Candlestick of True Religion 61 


of the 





Divine truth rests upon the Bible, and if it alone is the rule and 
expositor, its sanctifying influence is quickly apparent in unity. Seventh 
Day Adventism is a rather strange mixture of a varied character, aris' 
ing between 1840 and 1847. Its founders were William Miller, S. S. 
Snow, Joseph Bates, James White, Mrs. Ellen G. White, and— against 
his protest — O. R. L. Cromer, also. The most perplexing part lies in the 
visions of Mrs. Ellen G. White in which she quotes Christ and angels, 
and asserts herself as an infallible authority. 

From a small beginning in the eastern part of the United States, 
the Seventh Day Adventist denomination has spread world-wide, now 
numbering about 425,000 members, and has a very extended literature 
in many languages. Personal and careful research among their own 
documents has fully persuaded me, after a long, active leadership among 
them, that it is my duty as a Christian and lover of divine truth to 
show the danger of their blending truth with error. 

The True And A False Advent Hope 

To look for the appearing of the great God and of our Saviour 
Jesus Christ is a "blessed hope", which redeems us from all iniquity, and 
purifies unto Christ as a peculiar people, jealous of good works (Titus 
2: 1345). The Lord has charged his disciples to watch, pray, and be 
at all times prepared for his blessed return in glory. 

Regarding the long time of waiting, which Jesus well fore-knew, he 
gave them sober, practical information in the parable of the Ten Talents, 
or Pounds. They should, in the most diligent manner, try to increase the 
talents entrusted to their care, so that when their master "after a long 
time" returns and makes a reckoning with them, they might be found 


faithful. (Luke 19: 11; Matthew 25: 19.) For certain events in the 
New Testament, the Lord has indeed given prophetic dates, but never 
for the advent of Christ. (Mark 13: 32.) Thus the 1260 days in 
Daniel and Revelation play quite an important role. A century before 
the French Revolution, Bishop Fleming foretold, in 1701, that at their 
termination God's judgments would begin to fall on the papal Babylon, 
and first on France, the eldest daughter of the Roman Catholic Church. 
When this was actually realised, Terry in London simply republished in 
1793 the original edition as the best evidence. The spiritual leaders of 
Great Britain, convinced by the events in France of the certainty of the 
prophetic word, concluded that the downfall of the papacy would be 
followed by a similar wasting of the Turkish power, and thus a door 
would be opened for the circulation of the Bible in all tongues, and for 
the spread of the gospel in all the world. As precious fruit of this true 
advent movement in Great Britain, the nineteenth century became gen' 
erally noted as "The Great Missionary Age. 11 By referring to the ful' 
filment of prophetic time, proved by historic events, the true advent 
hope in Great Britain produced most precious fruits of sanctifying in' 
fluence. When William Miller, in New England, felt himself justified 
in fixing at the close of the 2300 year days the coming of Christ "about 
the year 1843," the opposite was the case, and great disappointment the 
grave result. Friends of prophecy in Great Britain warned Miller in 
vain. The Miller movement in the United States of America was in 
itself un'Biblical; because, according to the definite declarations of our 
Lord Jesus, not the year, day, nor hour of his advent should ever be 
made known. 

Unscriptural Definite Day Movements 

Miller's "about the year 1843 11 was already a serious blunder, do' 
ing much harm to the advent hope. As partial justification, he remarked 
in his Apology, of April 1, 1847, that some of his brethren had urged 
him to state the date more definitely, and had tried to make him feel 
that it was his duty to call the churches Babylon and to exhort men to 
come out of them. 

"With this I was much grieved, as not only was the effect very bad, 
but I regarded it as a perversion of the word of God — a wresting of 
Scripture. But the practice spread extensively, and from that time the 
churches, as might have been expected, were closed against us." "On the 
passing of my published time, I frankly acknowledged my disappointment 
to the exact period, but my faith was unchanged in any essential feature." 



Accordingly, in the summer of 1844, he toured the middle west 
with Editor Himes, who published the Advent Herald in Boston; and, 
with E. Jacobs, The Western Midnight Cry in Cincinnati. Eld. S. S. 
Snow used the occasion of their absence to launch for tarrying time a 
new slogan, 'The Tenth Day of the Seventh Month, Year of Jubilee!" 
In his "True Midnight Cry" of August 22, 1844, (A Word to The 
Little Floc){, p. 5) Snow perverted the sense of Mark, 13: 22, so that 
the Father would make known October 22nd (Karaite reckoning), as 
the date of Christ's coming. As Ezra arrived on the first day of the fifth 
month at Jerusalem, it would leave him over two months for building 
preparations before the day of atonement; or, altogether, seven months 
of tarrying. (Olsen, p. 152.) How Snow secured his mistranslation, 
The Advent Harbinger and Midnight Alarm (Vol II, No. 1), edited 
by R. Winter and F. Gunner in London, explains. Before I would state 
that Doctor Jarvis hailed from Middletown, Connecticut. 

Under "Knowledge Shall be Increased," Winter asserts : 

"In a late work of Dr, Jarvis's (an acknowledged linguist), in opposi- 
tion to our views, he gives the following, correction of the English trans- 
lation of Matt, xxiv, 36, 'But of that day and hour maketh known, no man 
(instead of knoweth) no not the angels of heaven, but my father only.' 
We have also consulted other unquestionable authorities, which confirm 
this criticism. This reading entirely alters the meaning of the passage, 
which has been the great weapon, offensive and defensive, of unbelievers. 
It is exactly opposite to the almost universal sentiment, that no one can ever 
know anything about the day or the hour, and unbelief which has been 
too long cherished, even by Adventists." (August 14, 1844, Vol. II, p. 7.) 

Then Winter continues on the same pages, 7-8, under the heading "The 
Seventh Month" : 

"Since our devoted Bro. Snow has been with us, I have been led more 
seriously to consider the meaning of these shadows of things to come, 
and to understand that the body, or substance, is of Christ. When he was 
with his disciples, he taught them, that he came to fulfil the law, and that 
every jot and tittle must have its accomplishment. We find that the time 
and circumstances of his death, minutely correspond with the type of the 
paschal lamb, even unto the day, and the hour of the day, in which it was 
slain. If he accomplished such a definite fulfilment in his first Advent 
of the type before given, why should we doubt the conclusion that the 
types of the seventh month 'CAN only have their fulfilment at his second 
coming?' We have believed and fully expressed that the TIME is RE- 
VEALED, and that it is the duty of every one to search and understand, 
as the ancient prophets did. (See 1 Peter, i, 11.) We should therefore, 
submit to the leadings of the Father's unerring providence and follow 
Christ and his truth, and not settle down in the error of our opponents, 
and say the exact time is sealed, the prophetic mine exhausted, and wisdom 


must _ die with us. No, truly, for God hath appointed a day, in which he 
will judge the world, and of that day and hour maketh known, none save 
the Father, and the wise shall understand. Let us, then, look not back into 
Egypt, but listen to the voice from the pillar of fire, which reproves our 
sadness, saying, 'wherefore criest thou unto me? speak unto the children of 
the Advent, that they go forward.' 

"What shall we say then, if God and his truth are with us, who shall 
prevail against them? If these shadows are of Christ, his body will soon 
appear. Let us then follow on to know the truth, and if the vision tarry 
from the first, until the seventh month, let us wait for it, knowing assuredly 
that at the end, it will speak and not lie." 

Then closing his chronology, Winter states : 

"To fall of Papal Rome A. M, S9SS, B. C. 1798 

To fall of Mohammedan Power ..A. M, 5997, B. C. 1840 
To the End A. M. 6000, B. C. 1843-4" 

When, on the 14th of September, Miller and Himes arrived from 
Ohio, they were hailed by 50,000 Adventists with the cry "The Tenth 
Day of the Seventh Month!" Fields were left imharvested, businesses 
were closed, trade neglected, and properties and belongings given away. 
Influenced by Snow, thousands had left their churches and were now 
indeed left in Babylon! In vain did Miller and Himes protest against 
Snow's definite date. During the last two weeks they also yielded, so 
that on the 12th of October, Miller wrote to Himes: 

"I see a glory in the seventh month which I never saw before. Let 
Br. Snow, Br. Storrs, and others be blessed for their instrumentality in 
opening my eyes ! Christ will come on the Seventh Month and bless us all. 
Oh, glorious hope!" (Days of Delusion, by Clara Scars, p. 164, ff.) 

As Miller had never planned to create a new denomination, the 
50,000 Adventists were, on the 22nd of October, 1844, indeed as sheep 
without a shepherd. The Advent movement in Great Britain had, in- 
deed, realised its noble object; namely, to increase spiritual life, to lead 
thousands to accept Christ as their Saviour, to fulfil Matthew 24: 14 
by calling into life Bible and mission societies, to make the best use of 
the open door (made free by the wasting of the papal and Turkish 
powers), and to strengthen faith in the prophetic word by pointing to 
the real fulfilment. The counterfeit American movement, proclaiming 
the door of grace shut forever, resulted, on the contrary, in disappoint' 
ment and confusion as at the Tower of Babel, and did untold harm to 
faith in the prophetic word. 


The Separation Between The Sober Majority of Adventists and 

The Fanatical Minorities 

With the passing of the 22 nd of October without the appearing 
of Christ, the influence of the fanatical Snow waned, because his "True 
Midnight Cry" had proven false. Most of the Adventists turned again 
to Miller, who at once exhorted them to stand fast, and showed his 
true greatness in the hour of failure. Himes, Bliss, and Hale, the edi' 
tors of the Advent'Herald, tried on the 1 3th of November, 1844, to 
vindicate their position regarding 1843, and the tenth day of the 
seventh month in 1844, as far as possible. 

" 'As the law was a shadow of good things to come,' as the crucifixion 
of Christ— the Paschal Lamb — 'our passover', was on the very day of the 
Jewish Passover, as he arose the first fruits of those that slept on the day 
the priest waved before the Lord the first fruits of the earth for a wave 
offering, and as the Holy Spirit descended on the day of Pentecost — the 
feast of weeks; so we believed that our great High Priest, having entered 
the holy of holies, and sprinkled it with his blood, might come out of the 
same to bless his people, on the day that this great antitype was shadowed 
forth by the observances of the Jewish law. It being also at a point of 
time to which all the various periods might extend, and where they might 
terminate — we could not resist the conviction that it was the true view 
of the time. . . . And yet we are disappointed. ... As great a paradox 
as it may be to our opponents, yet we can discern in it the leadings of 
God's providence ... we regard it as another and a more searching test 
than the first proclamation of the time." (Advent Reviezv, 1850, No. 1, 
pp. 4-5.) 

The Advent'Herald of October 30, 1844, says, 

"We must still regard it as the true midnight cry. And if we have 
a few days in which to try our faith, it is still in accordance with the 
parable of the ten virgins; for when they had all arisen and trimmed their 
lamps, there was still to be a time when the lamps of the foolish virgins 
would be gone out. This could not be without a passing by of the tenth 
day. ... A little delay is, therefore, no cause for discouragement, but 
shows how exact God is in the fulfilment of his work. Let us therefore 
hold fast the profession of our faith without wavering, for he is faithful 
who has promised." 

Even with the majority of faithful Adventists and with William 
Miller himself, it took some months before they fully recovered from 
their erroneous views, that they had sounded the "true midnight cry." 
In the Morning Watch, the successor of the Midnight Cry, Eld. J. V. 
Himes presented in its issue of February 20, 1845, under the title "Is the 
Door Shut?" an able argument of six points against this theory; and the 
article was reprinted in the Advent Herald of February 26. In the 
Advent Herald of March 5, Elder Himes wrote of the open door in 


Canada, stating, "Our brethren in this region are publishing a free and 
full salvation to sinners." (Advent Christian History, Johnson, p. 194). 

But in order to give a firm foundation again to the many Adven^ 
tists who had been urged to come out of Babylon, a conference was 
called on April 29, 1845, at Albany, N. Y., William Miller being in the 
chair, the conference agreed that one of the most important duties of 
the ministers was "to preach the Gospel to every creature even unto 
the end. 1 ' As early as 1846, Elders Himes, Brown, and Hutchinson 
made an extended tour in Great Britain and formed an extensive ac- 
quaintance with the English leaders of the advent movement. Thus at 
an early date the "Advent Christians" turned their attention to soul- 
winning and missionary work, stressing especially the doctrine of con- 
ditional immortality, or immortality only by faith in Christ. 

* A minority of Adventists still maintained that the call to come 
out of Babylon, stressed by S. S. Snow, was to be upheld, and that there 
was no salvation for sinners any more. As an additional proof, they 
pointed to the Levitical type in Leviticus 25: 9-14, showing that after 
the sounding of the jubilee trumpet on the day of atonement, some time 
passed ere the captives were set free. Elder J. Marsh, who in his Voice 
of Truth maintained this view still longer, declared on November 7, 
1844, that 

"We cheerfully admit that we have been mistaken in the n a t u r c 
of the event we expected would occur on the tenth day of the seventh 
month ; but we can not yet admit that our great High Priest did not o n 
that very day, accomplish all that the type would justify us to 
expect. We now believe he did." 

About that time there appeared in the Voice of Truth a poem, en- 
titled, "The Seventh Month" signed by C. S. M. 

Upon the eternal rock among raging waves, ia remnant, held, as it were, 
by an unseen power, 'braved the storm. But in a wild attempt to save their 
lives : 

"Some, that had been the foremost in the train, 

Rushed o'er the beetling verge of that high rock, 
And loudly called upon the rest to turn." 

The application is very evident from the- protest of Editor Marsh, 
which he published on May 7 and 21, (Advent Review, Auburn, 
August, 1850, No. 2, pp. 607) against the proceedings of the Albany 
Conference forming a new sect, as follows: 

"From this fallen city, brethren, we have fled, in obedience to the 
command, 'Come out of her.' Let us not go back to her polluted temples, 
nor build one of our own after any of her patterns. Obey Christ and his 


word, and you have nothing to fear; but if you depart from him, like the 
examples 'before us, he will cast us off forever." 

That S. S. Snow shared the views of Editor Marsh, we can infer 
from the title of his own paper, The Jubilee Standard. But what pre- 
posterous claims Snow put forth after his "True Midnight Cry" had 
proved false, statements in his book, The Voice of Elias, or Prophecy 
Restored, published August 5, 1863, clearly show. First regarding his 
own mission in the summer of 1844, then afterward, as follows: 

"But while they were slumbering on the subject of time, which was 
then so important and not realizing the nearness of the great event; in the 
summer of 1844, the midnight cry was sounded — 'Behold, the bridegroom 
cometh, go, ye out to meet him. 5 But who gave the cry? Not the virgins, 
wise and foolish, for they were slumbering. It could have been no other 
voice but that of Elias, the watchman, (Snow) who did not sleep upon 
his post. The time as proclaimed by that messenger, and proved by 
scripture and historical facts, was the tenth day of the Jewish month— 
the day of atonement and of the sounding of the trumpet of Jubilee in 1844. 
And true to that appointed time, the bridegroom came to the marriage. Our 
Lord and Saviour took the throne of his everlasting kingdom, and is now 
the King of kings and Lord of lords. By the power of that cry the virgins 
were roused from their slumber, and arose and trimmed their lamps. In 
other words, the adventists, as they were called, began to prepare them- 
selves, spiritually, for the Lord's coming. While those elder brethren were 
going to get ready, the Master of the house arose and closed the door of the 
gospel dispensation. The only saving grace that can~ be ""obtained by God, 
since the passing of that great crisis is through the dispensation of the 
fullness of times, or the restoration of all things, in the mission of Elias." 
(pp. 114-115.) 

In these words, Snow not only tried to vindicate his Midnight Cry 
as the true one, but claimed that the bridegroom came to the marriage 

at the "appointed time," October 22, 1844, and that the adventists as 
wise virgins prepared themselves "spiritually," and with lamps trimmed 

went into the marriage, but the door was henceforth "shut" for all the 

The First Vision of Ellen G. Harmon-White Confirms 
Snow's "True Midnight Cry" as "The Wor\ of God" 

This vision of December 22, 1844 is given in full in Elder E. S. 
Ballenger's reprint A Word to The Little Floc\. Therefore, it suf' 
fices to take from it her statements, and to quote the testimony of James 
White (p. 22) regarding the effect of her first vision. William Miller 
had given a second course of lectures in Portland, Maine, already in 
1842, with great success; and, among others, he won the hat'maker 
Harmon and his family, who had been formerly Methodists. Their 


daughter, Ellen, born November 27, 1827, being disabled by a stone in 
1836, had but little schooling. Being of an hysterical nature, all the 
disappointments of 1843-44 had full effect upon her.* She had fol- 
lowed all the vindications of Snow's "True Midnight Cry" by various 
writers ever since November 7, and considered them with her most in- 
timate friend, Mrs. Haines. That the whole band at Portland lost faith 
in Snow's "Midnight Cry" is easy to understand; also how this hysteri- 
cal girl, reading these vindications, should again come under Snow's 
influence. But that her fanciful vision, which this seventeen year old 
jirl claimed to have, while praying with four other women on the 
morning of December 22, 1844, at Mrs. Haines home, should exert 
such an influence upon the whole band, causes serious reflection. Notice 
the following points in her vision (A Word to The "Little Floc\" 
1847, p. 14) : 

1. The bright light, enlightening the Advent path ever since Octo- 
ber 22, was according to the statement of an angel, Snow's midnight cry. 

2. She makes use of Snow's perversion of Mark 13: 32, as Bible 
proof that the Father, with his own voice, will make known to the liv- 
ing saints the day and hour of Jesus' coming. 

3. In harmony with Snow, only the 144,000 saints— including her 
— remaining on the path to the city, will see Jesus coming without seeing 
death. Only these 144,000 are allowed to enter the temple; their names 
only are engraved in letters of gold on tables of stone. 

4. Again, in full harmony with Snow's teachings, the 144,000 were 
"by this time all sealed and perfectly .united." 

5. But the seal upon the whole evidence, James White furnishes 
in stating the result of the vision, as follows (p. 22) : 

"When she received her first vision, December, 1844, she and all the 
band in Portland had given up the midnight cry, and shut the door, as being 
in the past. It was then that the Lord showed her in a vision, the error into 
which she and the entire band in Portland had fallen. She then related 
her vision to the band, and about sixty confessed their error, and acknowl- 
edged their seventh month experience to be the work of God." 

* "Ellen Gould Harmon was born at Gorham, Maine, November 26, 1827. Her 
parents, who were members of the Methodist Church, moved to Portland when she was 
quite young, and were living there when she first made her appearance in the re- 
ligious world. . 

"When she was about nine years old, a school girl threw a stone at her, hitting 

her in the face, crushing her nose, and causing a serious disfigurement. This cruel 
blow made her unconscious, and left her in a stupor for three weeks, and was probably 
the provoking cause of weakness and disease through many years." (E. P. VVoodward, 
in The Safeguard and Armory, January, 1903, p. 19.) ----- 

"That she suffered for years with a severe form of epilepsy is not generally known; 
but such is the case." (Life of Mrs. E. G. White, by 1). M. Canright, p. 59.) 


Mrs. White's Success in Relating Her Vision at Portland 

The Stimulus to Similar Attempts Elsewhere 

The unexpected success of relating her fancied vision at Portland 
in reviving the lost faith in Snow's Midnight Cry, and the shut door, 
in the hearts of sixty believers, naturally strengthened her own belief 
that "the power attending them could only emanate from the divine/ 1 
and that she was the chosen instrument of God to restore this confidence 
elsewhere. This is evident from her own statement under the heading 
"Call to Travel," as follows: 

"I related this vision to the believers in Portland, who had full con- 
fidence that it was from God." "An unspeakable awe filled me that I, so 
young and feeble, should be chosen as the instrument by which God would 
give light to his people." "In a second vision, which soon followed the 
first, I was shown the trials through which I must pass, and that -it was 
my duty to go, and to relate to others what God had revealed to me." 
"The way providentially opened for me to go to the eastern part of Maine. . . . 
At Orrington, I met Elder J. White." (Testimonies, Vol. I, pp. 62, 65.) 

At an early date, Mr. and Mrs. White supplied their biographies 
in various books. Later, J. N. Loughborough wrote a history of the 
Rise and Progress of The Seventh Day Adv entists* in which both Elder 
and Mrs. White play the prominent role; and finally, Professor M. E— 
Olsen, under the careful supervision of Elder Spicer, has filled a volume 
"of 768 pages, describing the Origin and Progress of the Seventh Day 
Adv entists. In this work is fully stated that Elder White was born at 
Palmyra, Maine, August 4, 1821, that Miss Ellen G. Harmon, who sub' 
sequently became his wife, met him during the early part of 1845, at 
Orrington, Maine; also, that in the spring of 1845, they had a won' 
derful experience together in the house of Elder Curtis, in Topham, 

Maine; and that both traveled together a great deal during 1845, in 
Maine, New Hampshire, and Massachusetts.f 

According to Life S\etches, pp. 126427, James White first met 
Miss Harmon in Portland in 1843. "Although but sixteen, she was a 

l,-- -I .* i 

* Hereinafter cited as Loughborough. 

t "While traveling in obedience to this 'Commission/ she met Eld. James White, 
who had just begun to preach among the Second Adventists. A short time after this, 
she began to travel in company with Eld. White, creating considerable 'talk* — so much 
so that her own mother wrote her, entreating her to leave him and return home. This 
she did not do, but continued to travel and labor with him, even after the 'disappoint- 
ment' in 1844. , . . There is no evidence of wrong relations with Eld. White. . . . 

"In 1846, Aug. 30, at nineteen years of age, while still very feeble and apparently 
in consumption, she was married to Eld. James White. . . . 

"James White was born at Palmyra, Me., Aug. 4, 1821, of 'Pilgrim* stock. . . . 
He was a man of great energy and activity. . . , Elder White was naturally a leader 
among men. He had the courage of a lion/' 

E. P. Woodward, in The Safeguard and Armory, January, 1903, pp. 20, 21, 23, 24. 


labourer in the cause of Christ in public and from house to house. She 
was a decided Adventist. Our meetings were usually conducted in a 
manner so that both of us took part. I would give a doctrinal discourse, 
then Mrs. White could give an exhortation of considerable length, melt- 
ing her way into the tenderest feelings of the congregation." 

Snow Fixes The Jewish Atonement Day in 1845 as the "Blessed" Day 
of Christ's Advent; And James White, with Many Others, Announces It 

By what means Snow extended the advent beyond October 22, 
1844, his notes on Daniel 12: 1142, show: 


"Paganism was removed when the barbarians turned Christian in name, 
and began to unite in giving their power in support of the papacy. Clovis, 
the king of the Franks, was the first of the kings who was baptized into the 
Romish religion. He was made consul of Rome by the pope in A.D. 510, 
and from that time onward the kingdom of France had been called the 
'Eldest Son of the Church/ Daniel 12: 12. This period dates from the 
same point as the other, for that is the only point given. And from 510 
A.D,, the latter reaches to 1845. And what then? The next verse informs 
us what then begins ; namely, the manifestation of the Children of God, of 
whom there are two classes — the First fruits, and the full ingathering 
of the harvest," 

"This great work of manifestation began in the autumn of 1845, when 
the leader of the living church, who is sent in the spirit and power of 
Elias to prepare the way of the Lord before him, was first made manifest to 
the true Israel of God. ... A 144,000 living saints will stand on Mount 
Zion, singing the new song, which none can learn to sing but they; and 
all will be waiting for that blessed Jesus." (The Voice of The Prophet 
Elijah, New York, 1864, pp. 79-80.) 

Then again, on p. 157, he says, 

"Therefore this sealing process speedily followed the close of the 
gospel age. Or, to be more definite, all the times given in prophecy had 
closed in the seventh month of 1844 with the single exception of the 1335 
days of Daniel 12: 12, which ended at the commencement of the seventh 
Jewish month 1845. Within the year elapsing between those two points of 
time, the sealing was accomplished; and then immediately began the mani- 
festation of those sealed ones who are to be alive and remain until our 
Lord's personal appearing." 

But did James White, with many other Adventists, accept this 
view of Snow: and what evidence does he simply give that he himself 
proclaimed such a message? 

Note the following: 


"It is well known that many were expecting the Lord, to come at the 
seventh month, 1845. That Christ would then come, we firmly believed. A 
few days before the time, I was at Fairhaven and Dartmouth, Massachusetts, 
with a message on this point of time." (A Word to The Little Flock, p. 22.) 

This short statement, purporting to be a proof in favor of Mrs. 
White's visions, never appears after May 30, 1847, in any of the books 
or papers published by the Seventh Day Adventists. According to it, 
Eld. James White, in full harmony with Snow, was announcing in 
Dartmouth and Fairhaven (where Bates lived) that within a few days 
all those who awaited the Lord would see their expectation realised. His 
beloved Ellen is relating, at the same time, her visions at Carver, Massa' 
chusetts, with the usual success. Only "a few days" remain before this 
new date would expire. But no voice of God had thus far announced 
the definite day to the saints, no special tribulation had befallen them; 
and, in view of all this, she dares to inform him that he would, with all 
the many other Adventists, again be disappointed! Why did she not, 
long before this, tell him and all those others who were again deceived 
by Snow that the Saviour had denounced time-setting? Simply because 
she herself believed that Snow's perversion of Mark 13: 32 was justi' 
liable. Even as late as May 30, 1847, James White endorsed Snow's 
statement in the 'True Midnight Cry" of August 22, 1844, as follows: 

"I believe the above, to be a fair and correct view of the subject, and 
that the Father will make known the true time of the advent without the 
agency of men, angels, "or the Son." (A Word to the Little Flock, p. 5.) 

When, in spite of all the results of her pretended visions — which 
were published by Jacobs in January, 1846, she found herself in this new 
dilemma; it was then and there that Crosier, by his hypothesis in the 
Day Star of February 7, 1846, supplied the much desired remedy. 

Crozier, Since 1845, Editor of The "DayDawn" at Canandaigua, 

l^ew Tor\ 


Beginning with February 18, 1845, E. Jacobs, of Cincinnati, 
changed the title of his paper, which had been The Western Midnight 
Cry. On the strength of 2nd Peter, 1 : 19, he henceforth called it The 
Day 'Star. In this first number, he published his letter to Elder G. 
Storrs, one of the advent leaders, who was extensively known for his 
six sermons on conditional immortality. He chided Storrs for suddenly 
turning about after the disappointment, and pronouncing the fixing of a 
definite day or year for the advent, a delusion. At that time, Jacobs 


himself, with others, still clung to the idea that the delay of the advent 
might be explained by the tarrying of the year of jubilee. In his num- 
ber of April 15, 1845 (p. 36), he writes, as follows: 

"The first number of a second Advent paper has come to hand, called 
the Day-Dawn. It is published at Canandaigua, N. Y., by Franklin B. Hahn, 
and edited by O. R, L. Crozier. It is written in a good spirit, — the senti- 
ments differing but a little from those of Br. Hale, The Jubilee Standard, 
and The Hope of Israel" 

My research in the library at Canandaigua, in August, 1930, 
brought no result, not a copy of the Day -Dawn could be found. But the 
favorable editorial of Jacobs concerning the first number justifies the 
conclusion that, in the beginning of 1845, Crosiers train of thought 
coincided with that of Hale, Marsh, Snow, and White. This is con' 
firmed by the fact that, as late as 1850, White and Edson published in 
the Advent-Review all these "Thrilling testimonies," as they also pub- 
lished Jacobs' letter to Storrs, all to justify their own view. After the 
disappointment in the fall of 1845, many were tempted to "believe that 
Christ's second coming at the end of 2300 days was a spiritual coming," 
(Loughborough, p.. 108.) Among these, was E. Jacobs, also, who 
gradually turned Shaker. In their Testimony of Christ's Second Ap- 
pearing, the Shakers teach that Christ was incarnated in their prophetess, 
Ann Lee, who called herself "Ann the Word." The Shakers practice 
celibacy, and have formed a number of settlements in Mount Lebanon, 
Oneida, etc. 

When and Why Was Mrs, Whites First Vision Printed in 

The "Day 'Star"? 

To this pertinent question, James White gives the desired answer 
in his pamphlet (p. 13) of May 30, 1847, as follows: 

"The following vision was published in the Day-Star more than a year 
ago. By the request of friends, it is republished in this little work, with 
scripture references, for the benefit of the little flock." 

Ellen G. Harmon, evidently a reader of the Day-Star, and per" 
ceiving that E. Jacobs, in his paper, showed a tendency towards Shaker- 
ism, sent her first vision (which she had on December 22, 1844) to him, 
hoping that thereby she might influence him to believe her visions, rather 
than those of "Mother Ann." It was altogether a private matter. She 
had not the least thought that her, thus far, unpublished vision would 
be printed by Jacobs in the Day-Star, of January 24, 1846, and thus any 


future change of the wording would be detected at once. But how little 
effect her first vision had upon Bro. Jacobs as a "Testimony from God," 
her own words (Early Writings, pp. 66-67) demonstrate, as follows: 

"I have frequently been falsely charged with teaching views peculiar 
to spiritualism. But before the editor of the Day-Star ran into that delusion, 
the Lord gave me a view of the sad and desolating effects that would be 
produced upon the flock by him and others, in teaching the spiritual views. 
I have often seen the lovely Jesus, that he is a person. I asked him if his 
Father was a person and had a form like himself. Said Jesus, 'I am in 
the express image of my Father's person/ 

"I have often seen that the spiritual view took away all the glory of 
Heaven, and that in many minds the throne of David and the lovely person 
of Jesus have been burned up in the fire of spiritualism." 

This statement is very strange indeed; because, in her first vision 
which she sent to Jacobs on December 24, 1845, she does not reprove 
him in any wise, nor point out "the sad and desolating effects of his 
spiritualism." Her pretension to have 'often 11 seen that Jesus is a 
"p e r s o n," written so shortly after sending him her first vision, is 
surely exaggeration. But when she directed her closing words to the, 
"Dear Reader" in 1851, the editor of the Day-Star had already become 
a Shaker; for, since the fall of 1846, his paper had appeared in the 
Shaker settlement of Oneida, not far from Canandaigua; and he had 
succeeded in drawing after him a considerable number of Adventists. 
Thus, in 1851, she clothes her first vision with the appearance of a testi- 
mony for Jacobs, of which not the least trace exists. Barely had she sent 
her first vision to Jacobs to enlighten him; and scarcely had he, altogether 
unexpected by her, printed it in the Day-Star of January 24, 1846, 
when, on February 7, following, to her great embarrassment, the hypoth' 
esis of Crosier appeared in the same paper, suggesting an altogether dif- 
ferent solution of the disappointment of 1844" 1845. 

Crozier' $ Complete Pamphlet for 70 Tears A Riddle, But 
Urged By Mrs. White And Seventh Day Adventists As Infallible Light. 

Strange things happen also in the religious world. A simple Bible 
study demonstrates, that when Christ did reconcile the sin'Cursed world 
with o n e sacrifice at the cross, and ascended to the right hand of the 
divine majesty as Lord and high priest after the everlasting order of 
Melchisedek, the most holy in the heavens was forever cleansed and 
justified. (Lev. 16: 1549; Dan. 9: 24; Hebr. 9: 26; 1.0: 19-20). This 
was the general belief of all sincere Christians. When in Great Britain, 
after the expiration of the 1260 years, about 1793, and also the expira- 


tion of the 2300 years about 1844, were urged, it was ever in the sense 
that the sanctuary would be "justified 11 , its honor saved against per- 
verted use (niphal from tsdak, to be made righteous; see Melchisedek, 
king of righteousness) . William Miller, on the other hand, not know- 
ing Hebrew, taught that in 1843 the world would be cleansed by fire. 
As that prophecy failed, £._S. Snow taught that on October 22, 1844, 
Christ would come, after having entered the most holy at that time. 
As 50,000 Adventists erred in 1844/45, finally Mrs. White, in her 

letter to Eli Curtis, on April 21, 1847, made this wild assertion as an 
infallible vision: 

"I believe the sanctuary, to be cleansed at the end of the 2300 days, is the 
New Jerusalem Temple, of which Christ is a minister; The Lord shew me 
in vision, more than one year ago, that Bro. Crozier had the true light, on 
the cleansing of the sanctuary etc.; and that it was his will, that Br. C. should 
write out the view which he gave in the Day-Star, Extra, Febr. 7, 1846. I 
feel fully authorized by the Lord, to recommend that Extra to every saint." 
(A Word to The "Little Flock" \ p. 12). 

After such an introduction, under the conviction that the 
reprint in the Review was "reliable and quite complete 11 , as editor of 
the German Seventh Day Adventist Adventbote, I published it during 
the winter of 1929-30. When, in the second reprint, I found one im- 
portant paragraph missing, I notified Eld. W. C. White of the fact, 
who in 1931, sent out, from "The Elmshaven Office 11 , St. Helena, Cali- 
fornia, this reprint with this paragraph as "The Article Unabridged." 
But some omissions marked by stars towards the end caused me to hunt 
for the original, but in vain. However I found other important ma- 
terial, also Crosier s photograph, and an article written by him as late 
as 1900. Encouraged by my researches, Eld. L. E. Froom (editor of 
The Ministry, Advent Review Office, Washington, D. C), having 
more time, finially succeeded in finding an original copy in the library at 
Cleveland, Ohio. 

From Elder Froom, I learned the following important facts about 
Crosiers life: 

"O. R. L. Crozier was born February 2, 1820, at Chapinville, Ontario 
County, New York. He attended the Genesee Academy two years, the Wes- 
leyan Seminary at Lima two years, and the University of Rochester two 
years. He became a teacher, holding different positions until he joined the 
Miller movement. Following 1846, he preached in New York, Canada, Michi- 
gan, Ohio, and Indiana, at various times. This information is based upon 
the story of his life that he wrote ten years before his death, which occurred 
in 1913." 


After a carefully corrected copy of Crosiers pamphlet was finally 

found, Elder Ballenger kindly supplied me with a photographic reprint 

of it. It is found as "Extra" in Vol. IX of the Day Star, pp. 37'44. 

Upon each page there are 3 columns, but upon the last page only 2. 

Instead of being headed "Sanctuary", it is headed: "The Law of Moses, 

Mai. 4: 4." As the Day Star of Jacobs had a far greater circulation 

than the small sheet the Day Dawn, Crosier, after finishing the mami' 

script on January 17, sent it on to Jacobs, who published it as a Day 
Star, Extra, on February 7. Note the following: 

"Remember ye the law of Moses, my servant, which I commanded 
unto him in Horeb for all Israel, with the statutes and judgments." 
Malachi 4:4. 

■ "The Law should be studied and 'remembered' as a simplified model 
of the great system of redemption, containing symbolic representations of 
the work begun by our Saviour at his first advent when he 'came to fulfil 
the law* and to be completed in 'the redemption of the purchased possession 
unto the praise of his glory." Redemption is deliverance purchased 
by the payment of a ransom, hence it can not be complete till man and the 
earth shall be delivered from the subjection and consequences of 
sin ; the last act of deliverance will be at the end of 1000 years. To this 
the shadow of the law extended. That the significancy of the Law reaches 
beyond the first advent is evident from these considerations : 

"1. The cleansing of the sanctuary formed a part of the legal service 
(Leviticus 16: 20, 33) and its antitype was not to be cleansed till the end 
of the 2300 days, Daniel 8 : 14. 

"2. The Sabbaths under the Law typify the great Sabbath, the seventh 
Millennium. Hebrews 4: 3, 

"3. The Jubilee typifies the release and return to their possessions of 
all captive Israel; this can not be fulfilled till the resurrection of the just. 

"4. The autumnal types were none of them fulfilled at the first advent. 

"5. The legal tenth day atonement was not, neither could it be, ful- 
filled at that time. Although he blotted out the handwriting of ordinances 
that were against us . . . and took it out of the way, nailing it to his cross, 
yet, after his resurrection, both he and his apostles made use of the law 
in proof of his Messiah-ship. He was buried and arose, and shed down the 
Holy Ghost in direct fulfilment of the types." 

After showing the fulfilment of the vernal types, Passover and 
Pentecost, in the days of Christ, he next claims that the period of the 
fulfilment of autumnal types "must constitute a dispensation of many 
years," the principal fulfilment taking place in the "age to come" during 
the millennial reign of Christ with his saints upon this earth. Imbued 
already with the fake premises of the whole Miller movement, that the 
time prophecy in Daniel 8: 14 was identical with the typical annual 


cleansing of the earthly sanctuary, he draws from it his false hypothesis: 
That at the end of 2300 evenings and mornings the final atone- 
ment and cleansing would take place as antitype; but links with it 
the idea that with the first resurrection the jubilee year would set 
in, and the millennial reign of Christ upon this earth. With these 
false premises, Croz,ier began his arguments, from which he drew his 
false conclusion at the end, if all the autumnal typical Sabbaths did 
not meet their antitype until many years after, even in the "age to 
come," then so also would the Sabbath of atonement. It was a 1 1 or 
none! Crosier had, with his article in the Day-Star of February 7, 
1846, found a way out of the dilemma, but on such a questionable hy- 
pothesis that James White and Hiram Edson, in 1850, had to cut off its 
head and tail before it suited their perverted purpose! 

Vain Pretence of A Supplement and of An Earlier Vision 

On January 24, 1846, Jacobs published the first vision of Ellen G. 
Harmon-White. On February 7, following, he published Crosier's 
hypothesis, and on February 15, Miss Ellen G. Harmon, in consultation 
with her fiance, James White, had fully decided how to word the docu- 
ment which should save her reputation as a prophetess, in the eyes of 
Jacobs and the readers, of the Day-Star. As valid proof, I publish in 
full her second letter which she sent to Jacobs. I found it after a second 
visit to Cincinnati, September 24, 1932, in the Archaeological Library 
(University) . In order that it may be easily seen how Mrs. White later 
mutilated part of that letter, making an actual vision, but without date 
(Experiences and Views, pp. 45-46), out of it, the omissions are in 
black face type, her reprint in the usual type! 

Letter from Sister Harmon 

"Falmouth, Mass., Febr. 15, 1846. 

"Bro. Jacobs, 

"My vision which you published in the Day-Star was written under 
a deep sense of duty to you, not expecting you would publish it. Had 
I for once thought it was to be spread before the many readers of 
your paper, I should have been more particular and stated some things 
which I left out. As the readers of the Day-Star have seen a part 
of what God revealed to me, and as the part I have not written is of 
vast importance to the Saints; I humbly request you to publish this 
also in your paper. God showed me the following, one year ago this 
month: I saw a throne and on it sat the Father and his Son Jesus Christ. 
I gazed on Jesus' countenance and admired his lovely person. The Father's 
person I could not behold, for a cloud of glorious light covered him. I 
asked Jesus if his Father had a form like himself. He said he had, but 


I could not behold it; for, said he, if you should for once see the glory 
of His person, you would cease to exist. Before the throne was the Advent 
people, the Church and the World. I saw a company bowed down before 
the throne, deeply interested, while most of them stood up disinterested 
and careless. Those who were bowed down before the throne would offer 
up their prayers and look to Jesus, then he would look up to his Father 
and appeared to be pleading with him. Then a light came from the Father 
to his Son and from him to the praying company. Then I saw an exceeding 
bright light come from the Father to the Son and from the Son it waved 
over the people before the throne. But few could receive^ this great light. 
Many came out from under it and immediately resisted it. • Others were 
careless and did not cherish the light and it did move off from them. Some 
cherished it and went and. bowed down before the throne with the little 
praying company. This company all received the light, and rejoiced in it, 
as their countenances shone with its glory. # Then I saw the Father rise 
from the throne and in a flaming chariot go into the Holy of Holies within 
the vail, and did sit. There I saw thrones which I had not seen before. 
Then Jesus rose up from the throne, and most of those who were bowed 
down rose up with him. And I did not see one ray of light pass from 
Jesus to the careless multitude after he rose up, and they were left in 
perfect darkness. Those who rose up when Jesus did, kept their eyes 
fixed on him as he left the throne, and led them out a little way, then he 
raised his right arm and we heard his lovely voice saying, Wait yet, I am 
going to my Father to receive the kingdom ; keep your garments spotless 
and in a little while I will return from the wedding and receive you to 
myself. And I saw a cloudy chariot with wheels like flaming fire. Angels 
were all about the chariot as it came where Jesus was; he stepped into 
it and was borne to the Holiest where the Father sat. Then I beheld Jesus 
as he was before the Father a great High Priest. On the hem of his 
garment was a bell and a pomegranate. Then Jesus shoived me the difference 
between faith and feeling. And I saw those who rose up with Jesus send 
up their faith to Jesus in the Holiest and praying : Father, give us thy 
spirit. Then Jesus would breathe on them the Holy Ghost. In the Breatn 
was light, power and much love, joy and peace. Then I turned to look at 
the company who were still bowed before the throne. They did not 
know that Jesus had left it. Satan appeared to be by the throne trying 
to carry on the work of God. I saw them look up to the throne and pray : 
My Father give us. thy spirit. Then Satan would breathe on them an unholy 
influence. In it there was light and much power, but no sweet love, joy and 
peace. Satan's object was to keep them deceived and to draw back and 
deceive God's children. I saw one after another leave the company who 
were praying to Jesus in the Holiest, go and join those before the throne 
and they at once received the unholy influence of Satan. 

"About four months since, I had a vision of events, all in the future 
And I saw the time of* trouble, such as never was, — Jesus told me it was 
the time of Jacob's trouble and that we should be delivered out of it 
by the voice of God. Just before we entered it, we all received the seal 
of the living God. Then I saw the four angels cease to hold the four 
winds. And I saw famine, pestilence and sword rose against nation, and 
the whole world was in confusion. Then we cried to God for deliverance 
day and night till we began to hear the bells on Jesus' garment. And 


I saw Jesus rise up in the Holiest, and knew our High Priest was coming 
out. Then we heard the voice of God which shook the heavens and 
earth, and gave the 144,000 the day and hour of Jesus' coming. Then 
the saints were free, united and full of the glory of God, for he had 
turned their captivity. And I saw a flaming cloud come where Jesus 
stood and he laid off his priestly garment and put on his kingly robe 
and took his place on the cloud, which carried him to the east where it 
first appeared to the saints on earth, a small black cloud, which was the 
sign of the Son of Man. While the cloud was passing from the Holiest 
to the East which took a number of days, the synagogue of Satan 
worshipped at the Saints' feet. 

"Ellen G. Harmon." 

Examination of Both Original Letters 

The first original letter of Miss Ellen G. Harmon to Jacobs is con- 
tained in Elder E. S. Ballenger s reprint (A Word to The Little Flock, 
pp. 14-16), where also all later omissions are shown in different type. 
She had her first vision of a heavenly sanctuary on December 22, 1844; 
and, according to this vision of February 15, 1846, the Father and Son 
had moved their thrones from the holy to the most Holy already on 
October 22; and, according to the later visions, the solemn investigative 
judgment was in full operation. But somehow Jesus had ample time 
to take her about the City, to lift the curtain hiding the most Holy. 
There she beholds two bright angels over the ark, Jesus lifts the cover. 
She sees nothing but manna and various well tasting fruits, which, after 
Jesus bore a part to the City, was fully replaced! That such a tale sent 
by her to Jacobs on December 20, 1845, and published by him in the 
Day Star of January 24, 1846 did need a supplement from her pen on 
February 15, after Crozier's article had appeared on February 7, nobody 
doubts! She was in a great predicament, and her second original letter 
shows how quickly, with the counsel of her fiance, she found a way out. 
By calling attention to several different points, the examination will be 
helped, as follows: 

1. The decisive vision, entitled "End of the 2300 Days," does, not 
only lack the date, but appears among visions of as late a date as Sep' 
tember, 1850. Only the finding of the date in the original print enabled 
me to ascertain that, .at the earliest possible moment after reading 
Crosiers article, she wrote the supplement, and sent it to Jacobs at 
once. Not only ,was the date omitted later; but every clue, also, that it 
was indeed a supplement. 

2. If Miss Harmon had already seen in a vision a year previous, 
i. e., February, 1845, Christ entering the Most Holy, why did she with' 

hold such important light from her fiance and from all other Adventists, 
who expected their Saviour anew in October, 1845, and thereby avoided 
another bitter disappointment? 

3. Why does she mention this vision only in this original letter, in 
order to make Jacobs think that she had the light on the sanctuary be' 
fore Crosier, and yet in all her numerous later writings never mentioned 
such an important vision at such an early date? Simply because it was 
a false vision, invented by her to fit the hypothesis of Crosier. 

4. Matters of vast importance to the Saints, which she withheld in 
the wording of her first vision, had thus to be supplemented. 

5. Where is it written in the Levitical law that, while the service 
in the Holy Place was going on, the mercy seat and God's throne be' 
tween the Cherubim (Exodus 25: 18'22) stood in the Holy Place; and 
then, on the day of atonement, were removed by chariots to the Most 

6. That Satan could dare to take possession of the throne left 
empty, and could deceive most of the Adventists, puts the Adventists in 
the worst light; for, since Christ's ascension, all Christians direct their 
petitions to a Saviour who sits in royal majesty at the right hand of 
God. As king, priest, after the order of Melchisedek, since his ascen' 
sion, he wears the royal purple, and needs no change of garment. 


7. The real fact is, that Miss Harmon, with her fiance, ingeniously 
so mutilated the wording of the original that, as a result, only a vision, 
entitled "End of The 2300 Days," was cut out, without date and with' 
out clue to the circumstances of its peculiar origin. Immediately fol' 
lowing the second letter of Miss Harmon in the Day Star of March 14, 
there follows a letter written by Crosier under date of February 21, 
wherein he acknowledges the receipt of the Day-Star Extra, and says, 
"We are suited. It however has several typographical errors." 

James White Launches The First Vision of Mrs. White as an 


As both letters of Ellen G. Harmon- White, with her first vision 
and with the additional vision in the supplement, had been printed in 
January and February, 1846, in the Day Star, there existed no actual 
reason to publish 250 copies of her first vision in April. From the state- 
ment, however, of Brother Gurney, who shared the expense with James 
White, made in the Review in 1891, it is evident that it was an experi- 


ment to settle how the visions of his fiancee would he looked upon; and 
for such a test, the contents of her first vision seemed the better adapted. 
H. S. Gurney stated, 

"A small edition of about 250 copies was printed in Portland, Me., 
on a foolscap sheet, and circulated among the few believers and honest ones. 
The last page of the sheet was left partly blank, so that those receiving 
this document should have a place to write out their opinion of the same 
whether favorable or unfavorable, and then return to the publisher, if they 
wished. Eld. J. White was the publisher, and Br. H. S. Gurney (this writer), 
now at Memphis, Mich., stood half of the expense of printing. (The total 
cost was $15XX).) 

"(Signed) H. S. Gurney." 

Whilst the small circle was sounded by James White regarding 
their attitude to the visions of his fiancee, Crosier wrote a letter to 
Jacobs from Oswego on March 31, showing great concern that his 
treatise might be correctly understood. Jacobs published his letter in 
the Day-Star of April 18, as follows: 

"Many seem not to have discovered that there is a literal and a 
spiritual temple, the literal being the Sanctuary in New Jerusalem (literal 
city) ; and the spiritual the church — the literal occupied by Jesus Christ, 
our King and Priest (John 14: 2; Hebr. 8: 2; 9: 11) — the spiritual by the 
Holy Ghost (1 Cor. 3: 17; 6: 19; Eph. 2: 20, 22). Between these two there 
is a perfect concert of action, as Christ 'prepares the place,' the Spirit does 
the people. When he came to his temple, the Sanctuary, to cleanse it ; the 
Spirit commenced the special cleansing of his people. Mai. 3: 1-3. It is 
no marvel to my mind that many of our dear brethren and sisters in the 
absorbing sweetness and glory of the latter house, have lost sight of the 
former. Yours in love, O. R. L. Crazier." 

How near Crosier approached to the right explanation of Daniel 8 : 
11 ff.; 11: 30 ff., to the effect that the question at issue in Daniel 8: 14 
was not an antitypical atonement, answering to the typical of Leviticus 
16, but the cleansing of an earthly temple, polluted by idolatry, corre' 
sponding with 2nd Chronicles, 29, is seen from that paragraph of his 
treatise which the Seventh Day Adventists intentionally left out without 
any asterisks, as follows: 

"In this sense this 'politico-religious beast' polluted the Sanctuary 
(Rev. 13: 6) and cast it down from its place in heaven (Ps. 102: 19; Jer. 
17: 12; Hebr. 8: 1-2) when they called Rome the holy City, (Rev. 21: 2) 
and installed the Pope there with the titles 'Lord God the Pope,' 'Holy 
Father,' 'Head of the Church,' and there in the counterfeit 'temple of God,' 
he professes to do what Jesus actually does in his Sanctuary ; (2nd Thess. 
2: 1-8). The Sanctuary has been trodden under foot (Dan. 8: 13), and 
the same as the Son of God has (Heb. 10: 29)." 


How anxiously Doctor Hahn, and Crosier still more, endeavored 
in April, 1845, to impress the brethren with the continuation of all the 
ceremonial Sabbaths as stressed on the first four pages of his treatise, 
and not only of the atonement Sabbath, is attested by a letter which 
Doctor Hahn sent from East Hamilton, New York, under date of April 
15, as follows: 

"Dear Br. Jacobs: If there is room in your little sheet, I wish to 
lay before the brethren a few thoughts on the antitypes of the autumnal 
type: the memorial of trumpets, the tenth day of the seventh month, the 
trumpet of the jubilee on the 49th day of atonement, the jubilee year 
during the 1000 years and the feast of tabernacles." 

Jacobs fulfilled the wish in the Day-Star of May 16 (p. 46 f.). By 
August, 1846, Jacobs, on his way to the Shakers, stopped at Canan' 
daigua, where he was entertained by Dr. W. C. Sweet. A meeting was 
called to consider the difference between Jacobs and Crosier, to which 
"a number of brethren came from a distance." Doctor Hahn, as chair' 
man, stated that the meeting was free to all. Jacobs then pleaded for a 
union with the Shakers, causing quite a split; but "most of the brethren 
stood upon the same ground with Crosier." He then issued a second 
number of the Day-Dawn, seemingly after a long interruption; and, in a 
lengthy article, entitled "Visit to the Shakers," warned against the per- 
nicious influence of Jacobs. 

"The Opening Heavens" By Joseph Bates 

Two leading motives guided Bates in publishing this pamphlet of 
forty pages in New Bedford, Maine, by Lindsay. 

First. The truth of God to encourage the believer; and 
Second. To rebuke the spiritual views of Christ's advent. 

After twentyone years of observation and experience, but 
especially during the last seven years as an associate of William Miller 
making great sacrifices, he felt it his duty to send forth this tract, 
May 8, 1846, after having read Cromer's article in February, and after 
hearing of Jacobs tendency to Shakerism. As a sea captain, he had 
become a lover of astronomy. As to the contents of the pamphlet, the 
following short survey will give us an insight, and the first pages will 
demonstrate that he differed widely from the present views of Seventh 
Day Adventists: 


Pp. 1-5. The Opening Heavens proven from John 1 : 51. Christ come 
from the same place as that he went to, and he stands in the same place. 
He is now about to come with the Holy City, the capital of his everlasting 
kingdom, and locate in the 'midst' of the promised land, where he was 

Pp. 6-12. Astronomical view : Ferguson, Huyghens, William Herschel, 
Lord Rosse's monster telescope. 

Pp. 12-23. Bible view : "Then God and Christ and immortal saints 
constitute the Temple in this glorious City of Zion." 

Pp. 23-25. The Heavenly Jerusalem. The City lies 1500 miles square. 
Before he begins to consider the Sanctuary, pp. 25 onward, he recommends 
Crozier's article, as follows : 

"But allow me first to recommend to your particular attention, O. R. L. 
Crozier's article in the Day-Star Extra, for the 7th of February, 1846, from 
the 37-44th page. Read it again. In my humble opinion, it is superior to 
anything of the kind extant." 


After having considered the Daily and the 2300 days, he devotes 
nearly the whole of p. 35 to the Sabbath question. He says, 

"I wish here to ask a few questions on one of the greatest errors that 
the world ever embraced, first established by Pope Gregory, A.D. 603. I 
mean the changing of IGod's seventh day Sabbath, (for it is sheer sophistry 
to call it the Jews' Sabbath, as Jesus, our divine Lord, says 'it was made 
for man'), to the first day of the week." 

In closing, he declares that, when the sealing angel will have done 
his work, God will roar out of Zion, and Jerusalem, according to Joel 
3: 16-17, 

"will be cleansed from every impurity. This, I think, will be the 
shaking of the powers of heaven; for then will God's people know that 
he dwells in Zion, not in the Shakers' camp, but in his heavenly sanctuary." 

"This then is the capacious and glorious 'golden city' ; 'the new Jeru- 
salem' ; 'The heavenly Sanctuary' ... the Capital of our coming Lord's 
everlasting kingdom, which is now about to descend from the 'third heaven' 
by way of the open door, down by the 'flaming sword' of Orion !" 

How Did The Sabbath Gain A Footing Among The Seventh 

Day Adventists? 

Already the first tract of Bates deals (p. 35) with the Sabbath 
question. According to the admission of Seventh Day Adventists 
(Loughborough, p. 109; Olsen,* pp. 182 ff.), Sabbath tracts distributed 
by a Seventh Day Baptist sister among the Adventists in the spring of 
1844, were the first cause. Throughout the Christian Era, there have 
always been Christians, who in the light of their Bibles felt under obli- 
gation to keep the Sabbath instituted by Christ at creation. 

* Origin and Progress, by M. E. Olsen, Washington, D. C. Hereinafter cited 
as Olsen. 


During the Reformation, a considerable number of Baptists began 
to defend the Sabbath truth in spite of the most severe persecution. 
After some of them had found a place of refuge in Rhode Island, the 
first Seventh Day Baptist Church in America was founded in Newport, 
on December 21, 1671, (Old Style). German believers began to observe 
the Sabbath in Germantown, Pennsylvania, as early as 1694. In 1728, 
the first German tract on the Sabbath was printed by Beissel, in Philadel- 
phia. About the year 1800, there were 1200 Seventh Day Baptists, in 
the eastern states; but, by 1841, their numbers had increased to 5319 
members (Seventh Day Baptists in Europe and America, Vol. II, p. 
1312), and they were so active that, in 1843, it was voted to "send an 
address to our brethren of the Baptist denomination, urging them to 
examine the subject of the Sabbath, " and, in 1844, "to all First'day 
Evangelical denominations in America." In March, 1844, Rachel 
Preston, a Seventh Day Baptist, visited her brother'hvlaw, C. Farns' 
worth, in Washington, New Hampshire, and her Sabbath tracts caused 
forty Adventists to keep the Sabbath. On February 23, 1843, in Hope 
of Israel, the Adventist preacher, T. M. Preble, began to defend the 
Sabbath, as did J. B. Cook in Advent Testimony about the same time; 
but both soon ceased such efforts. However, J. Bates had his attention 
directed, by Preble's article, to Tract No. 4, published by the Seventh 
Day Baptist Tract Society. Finding that Pope Gregory had urged the 
change of the Sabbath, he touched upon the Sabbath in his first tract, 
Opening Heavens, and led out in its defense. He tells how he related 
himself to the visions of Ellen G. Harmon, (A Word to The Little Floc\, 
p. 21), as follows: 

"It is now about two years since I first saw the author, and heard 
her relate the substance of her visions as she has since published them in 
Portland (April 6, 1846). Although I could see nothing in them that 
militated against the word, yet I felt alarmed and tried exceedingly, and 
for a long time unwilling, to believe that it was anything more than what 
was produced by a protracted debilitated state of her body." "During the 
number of visits she has made to New Bedford and Fairhaven since, while 
at our meetings I have seen her in vision a number of times, and also in 
Topsham, Me.; and those who were present during some of these 1 exciting 
scenes know well with what interest and intensity I listened to every word, 
and watched every move to detect deception or mesmeric influence." 


"The Seventh Day Sabbath A Perpetual Sign' 

In August, 1846, Bates published a treatise of 48 pages, wherein, 
in detail, he considered the institution of the Sabbath in paradise, its 
continuation, and the difference between the Moral and the Ceremonial 



Law. In this treatise he also touches the threefold message, (p. 24) in 
the following statement: 

"In Rev. 14: 6-11, he saw three angels following each other in suc- 
cession: 1. One preaching the everlasting Gospel (Second Advent doctrine) ; 
2. Announcing the fall of Babylon; 3. Calling God's people out of Babylon 
by showing the awful destruction that awaiteth all such as did not obey." 
"Now it seems to me that the seventh day Sabbath is more clearly included 
in these commandments than Thou shalt not steal, kill, nor commit adultery, 
for it was the only one that was written at the Creation or in the be- 
ginning. He allows no stopping place this side of the gates of the City." 

On p. 32, Bates stresses that the Sabbath begins at 6 o'clock in the 
evening; and that this day might also have its full twenty- four hours, 
the time must be established "from the center of the earth, the equator, 
where the sun rises and sets at 6 o'clock. 11 As a result the Seventh Day 
Adventists, for quite a number of years, thus kept the Sabbath, differ- 
ing from the Seventh Day Baptists, who keep it from sunset to sunset. 
On p. 34, he expresses his great regret that Father Miller, from whom 
he had received such a flood of light, should have declared in his lecture 
on the great Sabbath, "That the proper Creation Sabbath to man comes 
on the first day of the week." On p. 40, he states that Brother Marsh, 
in his Voice of Truth, takes the ground with the infidel that there is no 
Sabbath. After having on p. 36 shown what a strange position Snow 
took in 1845 in his Jubilee Standard, he reveals his character, on 
p. 40, thus: 

"Br. S. S. Snow of N. Y., late editor of the Jubilee Standard, publishes 
to the World that he is the Elijah, preceding the advent of our Saviour, 
restoring all things: (the seventh clay Sabbath must be one of the all 
things), and yet he takes the same ground with Br. Marsh." 

Shortly after the publication of this Sabbath pamphlet, James 
White and Ellen G. Harmon were married, on August 26, 1846. At 
that time scarcely one hundred Adventists kept the Sabbath. How she 
related herself to the Sabbath at first, her own words prove (Testimon* 
ies, Vol. I, p. 76), as follows: 

"Eld. Bates was keeping the Sabbath, and urged its importance. I did 
not feel its importance, and thought that Eld. Bates erred in dwelling upon 
the fourth commandment more than upon the other nine. But the Lord 
gave me a view of the heavenly sanctuary." 

From the above statement, one might conclude that, not until after 
her vision of the heavenly sanctuary, on April 3, 1847, with her hus- 

band she began to keep the Sabbath. But in reality, both began to keep 


the Sabbath in the fall of 1846, as the result of Brother Bates' efforts. 
There is a constant attempt to ascribe to her visions that honor, which 
is only due to God's word as the only rule of faith. 

Unbelieving Bates Deceived By A Made-Up Vision of Mrs. White 

Bates had succeeded in convincing both the Whites of the Sabbath 
by the Bible. Now came their turn, to create faith in her gift of 
prophecy by her visions. Both had made a number of visits to the 
home of Bates, both were well acquainted with his love for astronomy, 
and both had also learned that, in May, he devoted his first publication 
to reviewing the sanctuary question in the light of astronomy, and there- 
by touched the Sabbath. Knowing all this, they proceeded. The tract 
was fully sufficient to give them the necessary knowledge for a descrip- 
tion of the planets and the wonderful opening in heaven; and to make 
full use of it in a feigned vision. She could easily deny that she had 
ever studied astronomy, and he could profess ignorance as to who Lord 
Rosse was. In November, 1846, she had her vision in the home of Eli 
Curtis, at Topsham. Loughborough (pp. 125-128) furnishes the de- 
tails, but never says one word about the tract Opening Heavens. When 
she saw four moons, Bates, himself, exclaimed, "She is viewing Jupi- 
ter 1 '; on her seeing eight moons, he said, "She is describing Saturn;" and 
when she then described the glory of the opening "into a region more 

enlightened, 11 he excitedly exclaimed, "O how I wished Lord Rosse was 

here tonight. 11 James White could easily dupe him with the question, 
"Who is Lord Rosse?" As astronomy was Bates 1 leading theme, Mrs. 
White, with other sisters, did gain sufficient knowledge from his own 
words and writings for their purpose, as the very letter of an eye wit- 
ness, Mrs. Truesdail, written under date of January 27, 1891, gives us 
to understand: 

"We all knew that Capt. Bates was a great lover of astronomy, as he 
would often locate many of the heavenly bodies for our own instruction. 
When Sr. White replied to his questions, after the vision, saying that she 
had never studied or otherwise received knowledge in this direction, he 
was filled with joy and happiness. He praised God, and expressed his 
belief that this vision concerning the planets was given that he might 
never again doubt." 

Bates was ensnared, even though Mr. and Mrs. White had to 
make him believe that they had no knowledge of his tract, published 
six months before. But in this deception, Loughborough snared by 
never mentioning the tract; and also Professor M. E. Olsen, who repro- 
duces, on p. 190, of Origin and Progress, the title page of the pamphlet 


printed by Bates, in August, 1846, and writes on the bottom "Our first 
Sabbath Tract." The tract Opening Heavens he does not mention until 
p. 199, withholding the month of its issue, also the fact that this tract 
was Bates' first challenge regarding the true Sabbath. When, in 1930, 
I found this tract of Bates 1 , with the exact date, in the fire-vault of the 
Seventh Day Adventist General Conference Office, light dawned on 
my mind as to how both the Whites, after having read the tract, had 
ensnared Bates, by their pretended ignorance, and why both Loughbor- 
ough and Olsen avoided mentioning the exact date, even though they 
had to suppress the fact of Bates' challenge about the true Sabbath. Since 
that time, more powerful telescopes have demonstrated the fact that 
Jupiter has nine moons and Saturn ten; but Mrs. White's knowledge 
was confined to the tract of Bates, mentioning four and eight moons! 

Bates Becomes Crown Witness For The Genuineness of 

Mrs. White s Visions 

During 1846-1847, James White received, from a number of Ad- 
ventists, the requested opinions concerning his wife's visions. In order 
to meet their objections, and to bring her statements into apparent har- 
mony with the Bible, he not only published several of her first visions, 
on May 30, 1847, but he himself, under eight different headings, under- 
took their defence in A Word to the Little Floc\. How fully Bates 
was ensnared by Mrs. White by that time, becomes evident from the 
fact that, after hearing her relate her vision of April 3, 1847, in the 
home of Brother Howland, at Topsham, regarding the Sabbath in the 
heavenly sanctuary, he published it in a special fly-leaf. Quite different 
from her first vision, in which she saw the temple above the city, she now 
saw it in the city; and,- instead of again seeing Manna, Aaron's rod, and 
fine tasting fruit in the ark; now, since keeping the Sabbath herself, in 
harmony with Bates, she sees "the tables of stone, which folded together 
like a book" in the ark. She says: 

* ■ 

"Jesus opened them, and I saw the ten commandments written on 
them with the finger of God. On one table are four, and on the other six. 
The four on the first table shone brighter than the other six. But the fourth 
(the Sabbath commandment) shone above them all; for the Sabbath was 
set apart to be kept in honor of God's holy name. The holy Sabbath looked 
glorious — a halo of glory was all around it." 

One part of this vision is taken from the Bible and from 2nd Esdras; 
but the main part from the Sabbath tract of Bates. Though she adduces 
here again as proof, Mark 13: 32, "That God spoke the day and hour 
of Jesus' coming," yet the most important factor is, not Miller nor 


Snow, but the keeping of the Sabbath-commandment, in harmony with 
Bates. The next day after, April 7, 1847, she reports the whole vision 
to Bates. He at once writes out his "remark" and bears this testimony: 

"I can now confidently speak for myself. I believe the work is of God, 
and is given to comfort and strengthen his scattered, 'torn,' and 'peeled 
people,' since the closing up of our work for the world in Oct. 1844. 
. . . I believe her to be a self-sacrificing, honest, willing child of God, and 
saved, if at all, through her entire obedience to his will." . . . "It may 
be said that I send this out to strengthen the argument of my late work 
on the Sabbath. I do it in the sense above stated." (A Word to The Little 
Flock, p. 21.) 

He had already sent this out in April, as a fly leaf; but James 
White, writing his tract solely for the purpose of proving the divine 
origin of the visions of his wife, and to answer all the objections sent to 
him, found this fly-leaf of Bates so all important that he embodied its 
contents in his tract. Of the 250 copies sent out by James White in 
April, 1846, there is not a copy left. James White quotes, however, 
one brother whose statement in every way fits the case: 

* * 

"I think what she and you regard as visions from the Lord, are only 
religious reveries, in which her imagination runs without control upon 
themes in which she is most deeply interested. While so absorbed in these 
reveries, she is lost to everything around her. Reveries are two kinds . . . 
in either case, the sentiments, in the main, are obtained from previous 
teachings, or study." {A Word to The Little Flock, p. 22) 

Snow's views and perversion of Mark 13: 32, caused her first, 
vision, of December 22, 1844; her success in Portland caused her next, 
by the end of December; Crosiers tract of February 7, 1846, caused her 
vision of February 15; Bates 1 Opening Heavens, in May, 1846, caused 
her vision in November, regarding astronomy; and his Sabbath tract, of 
August, 1846, and her own Sabbath-keeping caused her last vision of 
April 3, 1847, when she saw the Sabbath on the Tables of Stone, sur< 
rounded by a halo of light. To what extent James White, as a deter- 
mining factor, influenced her, his own articles — preceding and succeed- 
ing her visions- — are sufficient evidence, and it is quite significant that 
the first article is entitled "The seven last plagues." 

Eli Curtis Questions Mrs. White's Visions 

The open letter which Mrs. White addressed to Eli Curtis (A 
Word to The Little Floc\ t pp. U, 12), furnishes additional evidence. 
She had several of her first visions in Curtis' home at Topsham, and 
yet it is he who dares, on the strength of Revelation 3 : 9, in articles 


published in Cromer's Day Dawn (Vol. I, Nos. 10, 11), to question 

that shut door of mercy to all fallen Adventists, as taught by Mrs. 

White in her first visions. As Crosier published Curtis's articles in two 

numbers of the Day Dawn, he also knew about the doubts which Curtis 

as an eyewitness entertained about her visions. For months she delayed 

her answer; and then gave it in printed form, referring to her visions 
as evidence. She says, 

"I have been much interested in your writings in the Dawn, and Extra; 
and fully agree with you on some points, but on others we widely differ." 
"You think that those who worship before the saints' feet (Rev. 3: 9), 
will at last be saved. Here I must differ with you; for God showed me that 
this class were professed Adventists, who had fallen away and 'crucified 
to themselves the Son of God afresh, and put him to an open shame.' And 
in the 'Hour of temptation,' which is yet to come, to show out every one's 
true character, they will know that they are forever lost; and overwhelmed 
with anguish of spirit, they will bow at the saints' feet. You also think, 
that Michael stood up, and the time of trouble commenced in the spring 
of 1844. The Lord has shown me in vision, that Jesus rose up, and shut 
the door, and entered the Holy of Holies in the seventh month, 1844, but 
Michael's standing up ... is in the future." "I believe the Sanctuary to 
be cleansed at the end of the 2300 days, is the New- Jerusalem's Temple, 
of which Christ is a minister. The Lord showed me in vision, more than 
one year ago, that Br. Crozier had the true light, on the cleansing of the 
Sanctuary; and that it was his will that Br. C. should write out the view 
which he gave us in the Day-Star Extra, Febr. 7, 1846. 1" feel fully 
authorized by the Lord, to recommend that Extra, to every saint." 

Writing this letter on April 21, 1847, the time "more than one 
year ago" exactly fits to February 15, 1846, when she sent the supple 
ment to her first vision to Jacobs. In response to her recommendation 
of Crosier 's Extra, neither White's library, nor any other Seventh Day 
Adventist library, has one single unabridged copy! From James White's 
introductory remarks to A Word to The Little Floc\, it is apparent that, 
after a short life, Crosiers DayDawn ceased to appear, in 1847. White 

"The following articles were written for the Day-Datvn. But as that 
paper is not now published, and as we do not know as it will be published 
again, it is thought best by some of us in Maine, to have them given in 
this form." 

Misapplication of The Threefold Message, hy Bates 

Already the first Protestant commentary on the Apocalypse, which 
Purvey wrote, in 1390, in prison, following the lectures of Wycliffe, 
applied Revelation 14: 6-12, to the principal task of the, then, com' 
mencing Reformation; namely, the proclamation of the everlasting gos' 


pel in its purity, and to establish the law by faith. Showing the per- 
version of gospel and law by Papal Rome, it urged men to come out 
of the Roman Babylon, and warned against honoring the pope as God, 
and against the adoration of the wafer in the mass. Luther, receiving 
the manuscript from a friend, had it printed in 1528, and added quite 
a significant preface. Many sealed this testimony regarding the three- 
fold message, with their own blood. The world-wide proclamation of 
the gospel in all tongues, and among all the heathen nations in our gen- 
eration is the culmination of the fulfilment of Revelation 14: 6-12. By 
the end of April, 1847, Bates published a third pamphlet, of eighty 
pages, bearing the significant title of "Second Advent Waymar\s and 
High Heaps; or a connected view of the fulfilment of prophecy hy God's 
peculiar people, from the year 1840-1847."' (Jeremiah 31: 21). Miller's 
proclamation of the advent of Christ about the year 1843, he calls the 
first waymark; the tarrying until March, 1844, the second; then S. S. 
Snow's request to come out of the fallen Protestant churches, the third; 
and his mid-night cry from August 22 to October 21, 1844, the fourth: 

"We have already shown that the tarrying time for the bridegroom by 
the prophetic periods, was six months, beginning the 19th of April down to 
the 22nd Oct., 1844. The midnight of this dark stupid time would be about 
July 20th. S. S. Snow gave the true Midnight Cry in the Tabernacle 
in Boston at this time, and it was received by the virgins in a different 
light from what it ever was before. . . . Now it began to move with 
rapid progress. . . . Christ is coming on the tenth day in the seventh 
month ! Time is short, get ready ! In a few weeks this waymark, like a 
beacon to the tempest-tossed mariner, was clearly seen in our pathway 
throughout New England, and onward into other parts as it moved by 
camp meetings, conferences and papers. Here S. S. Snow published the 
true midnight cry (10,000 Extras of the Voice of Truth— Aug. 22, 1844). 

" 'Then all those virgins arose and trimmed their lamps,' General ex- 
citement looking ivith awful and un paralleled interest to a definite point. 
What a striking and perfect fulfilment." 

On p. 55, Bates stressed the shut door for all Noiv Adventists; and, 
referring to the Sabbath closed his false interpretation; which, through 
the visions of Mrs. White, has been fixed as a fundamental truth among 
Seventh Day Adventists. 



Crozier and Edson Separate 

The Day-Star, Extra caused a correspondence between Bates, 
White and Crosier. Bates, on the other hand, convinced him and Edson, 
in 1847, to keep the Sabbath. His own conviction, Crosier furnished 
in the Day-Dawn, December, 1845. The review of May 6, 1852, (p. 
8), contains the reprint, as follows: 



"But we must take notice of the differences between the seventh-day 
Sabbath and the Jewish festival Sabbaths. The former originated at 
creation; the latter at Mt. Sinai. The former existed prior to, and inde- 
pendent of, the law; the latter were a part of, and inseparable from it. 
The incorporation of the Sabbath into the legal ceremonies does not destroy 
its primitive authority : it may survive the doing away of those ceremonies 
in all its original importance, leaving with them only what the 'School- 
Master' and 'tradition' had added to it. This is the only light in which I 
can see a harmony upon this subject. With this view it appears clear: 
and the Sabbath can be kept without being 'subject to ordinances' (Colossians 
2: 20). All who set apart one day in seven as a day of rest, confess their 
belief in the necessity of the Sabbath, still. The keeping of the first day 
of the week as a Sabbath is without the authority of divine or apostolic 
command or example. The disciples met on the first day of the week to 
break bread; but there is no evidence that they kept that day as a Sabbath. 
The Bible records no such change. Therefore, if there be a Sabbath, 'the 
seventh day is the Sabbath.' Our Saviour said, 'The Sabbath was made for 
man.' If made for him, he needed it ; and unless his constitution is 
changed, he still needs it. To this all agree. Which day of the seven then 
shall we thus keep : Any one that we please ; that which rests only on the 
authority of human tradition and legislation ; or that which has the sanction 
of the great example of God, when, after he had created the world in 
six days, he rested on the seventh and hallowed it? The last, most cer- 
tainly, is the safest; especially as it is most expressly enjoined by one of 
the ten commandments, through neither of which will any Christian dare 
to drive a nail. Its continuance into the Gospel dispensation, as a law 
which existed from the original constitution of the world, and needed no 
re-enactment, is recognized by our Saviour, not only in the declaration 
that it 'was made for man,' but also in directing his disciples to pray that 
their flight from Jerusalem at the time of its destruction, 37 years this 
side of the cross, might not be on 'the Sabbath day.' He speaks of the 
Sabbath as though it would then exist of course, as much so as 'winter.' 
(Matthew 24: 20.) Whatever reason they had for praying thus, does not 
affect the case in hand ; the Sabbath then existed, and here received the 
sanction of our blessed Lord." (Day-Daivn, December, 1846.) 

In April, 1848, Edson invited Bates and White to pay a visit to 
western New York; but gave them to understand that the brethren there 
could bear only a part of the expense. Edson met the visitors at Volney, 
where the first meeting was held, whence they journeyed to Port Gibson. 
Here the meeting was held in Edson's barn, August 27'28. There is no 
mention made, whatever, of Crosier. By 1848, he must have given up 
the Sabbath, stressing also that the day of atonement, with the other 
autumnal Sabbaths, would not meet their antitype until the millennium, 
as witness his own statements: 

"My views have been somewhat changed on the subject of the 
'sanctuary' since 1845, when I wrote the article on the law of Moses, from 
which Sabbatarian Adventists quote so often. The above named persons 


appear to me insincere in quoting from that article, because they know 
that it was written for the express purpose of explaining, and proving, 
the doctrine of the shut door, which they do now, I understand, disclaim. 
I think we have no means of knowing the precise time when the antitype 
of the ancient tenth day of the seventh month service did, or will, begin: 
but we have evidence that it will not close the 'door of mercy' against all 
the previously impenitent." (Advent Review of March 17, 1853, p. 176, 
taken from the Harbinger of March 5.) 

"Eld. Canright:—i kept the seventh day nearly a year, about 1848. 
In 1846, I explained the idea of the sanctuary ... the object of that article 
was to support the theory that the door of mercy was shut, a theory 
which I, and nearly all Adventists who had adopted W. Miller's views, 
held from 1844-48." (Life of Mrs. E, G. White, pp. 106-107.) 

. Mrs. White, in her shrewdness, endorsed, as light from God, only 
that inner part of Crosiers article "Law of Moses," which related to 
the cleansing of the sanctuary. The premises, on which Crosier based 
his whole argument and his conclusions, they omitted in the very first 
reprint, rejecting the main part as heretical; and thus are rightly charged 

by Crosier as being insincere in quoting him. 

Mrs. White's Visions The Final Umpire 

According to Mrs. White's own statement (Testimonies, Vol. I, p. 
86) "hardly two were agreed" during their meetings in Western New 
York. She says, 


"My accompanying angel presented before me some of the errors 
of those present, and also the truth in contrast with their errors. These 
discordant views which they claimed to be according to the Bible were 
only according to their opinion of the Bible, and they must yield their 
errors and unite upon the third angel's message." 

Her visions gaining in influence, she feigned one on November 
18, 1848, while a few were met in Dorchester, near Boston. Different 
opinions had arisen regarding the sealing message in Revelation 7, be 
tween Brother Bates and some of the brethren, concerning the express 
sion "ascending from the rising. " Bates took it in a literal sense, "the 
sealing message going at first from the borders of the Atlantic West and 
North." But she, in a feigned vision, gave it quite a different turn, 
applying it to the Sabbath truth, as it grows in power like the rays of 
the sun. This is quoted by, and for, Bates out of The Seal of The 
Living God, pp. 24'26: 

"Let thine angels teach us where the light broke out ! It commenced 
from a little, then thou didst give one light after another. The testimonies 
and the commandments are linked together, they can not be separated; that 


comes first, the Commandments by God. . . . The commandments never 
would be struck against, if it were not to get rid of the Sabbath command- 
ment. . . . Out of weakness it has become strong from searching its word. 
The test upon it has been but a short time. All who are saved will be tried 
upon it in some way. That truth arises and is on the increase, stronger and 
stronger. It's the seal ! It arises, commencing from the rising of the sun. 
Like the sun, first cold, grows warmer and sends its rays. . . . The time of 
tiouble has commenced, the reason why the four winds have not let go, for 
the saints are not all sealed. . . . Yea, publish the things that thou hast seen 
and heard and the blessing of God will attend. Look ye, that rising is in 
strength, and grows brighter and brighter. That truth is the seal that why 
it comes last. The shut door we have had. God has taught and taught, but 
that experience is not the seal and that commandment that has been trodden 
under foot will be exalted. And when we get that, you will go through the 
time of trouble." 

Not only Bates should publish what she had shown him in vision, 
but also her husband. 

"In Stri\ing Against The Vision, They Stri\e Against The Holy Ghost" 

The words in the foregoing heading are quoted from a vision which 
Mrs. White had on February 5, 1849, in the home of Belden, in Rocky 
Hill, Connecticut. This vision, its unabridged form, appeared shortly 
after in a newspaper. When, in July, 1849, James White began to 
publish Present Truth, in Middletown, eight miles from Rocky Hill, 
Mrs. White, in the August number (pp. 21'24), related this vision, 
but this most important paragraph was left out by the editor, here, and 
also in 1851, from which the first quotation is made. At first, she de- 
scribed some Adventists who had trodden the Sabbath under foot, and 
would be wanting on judgment day; and afterward, in the left out 
paragraph, another class acknowledging present truth, but discarding 
the visions. She said, 

"I saw that Jesus would not leave the most holy place, until every case 
was decided either for salvation or destruction. Then I was shown a 
company who were howling in agony. On their garments was written 
in large characters, 'Thou art weighed in the balance, and found wanting.' 
I asked who this company were. The angel said, 'these are they who once 
kept the Sabbath, and have given it up.' 

* * ■ * hF 

"I saw the state of some who stood on present truth, but disregarded 
the visions, the way God has chosen to teach in some cases, those who have 
erred from Bible truth. I saw that in striking against the visions they did 
not strike against the worm — the feeble instrument that God spake through; 
but against the Holy Ghost. I saw it was a small thing to speak against the 
instrument, but it was dangerous to slight the words of God. I saw if 
they were in error and God chose to show them their errors through 
visions, and they disregarded the teachings of God through visions, they 

would be left to take their own way. . . . Then in the time of trouble 
I heard them cry to God in agony — 'Why didst thou not show us our 
wrong, that we might have got right and been ready for this time?' Then 
an angel pointed to them and said— My Father taught, but you would not 
be taught. He spoke through visions, but you disregarded his voice, and 
he gave you up to your own ways, to be filled with your own doings.' " 

This is the first positive evidence that, as early as August, 1849, 
James White, as editor of the small sheet Present Truth, felt fully quali' 
fied to withhold some of her strongest statements — in which she placed 
her visions on a par with the Holy Spirit. 

"A Seal of The Living God, A 144,000 of The Servants of God 
Being Sealed. Rev, 7: 1 Eze. 9: 2." 

What James White seemingly withheld, Bates, on the other hand, 
abundantly supplied in his pamphlet of 72 pages, in which, faithful to 
the charge given him by Mrs. White as feigned prophetess, he wrote out 
what he heard her say in the vision on November 18, 1848, in Dor- 
chester. Already in his preface to the little flock, he stressed that the 
very words of our Saviour in Luke 12: 52, were about to be realized in 
the Seventh Day Adventists, having the law of God in their hearts and 
keeping the . testimony of Jesus: 

"For having these distinctive marks 'they are set at naught by the 

world.' 'Thrust at,' 'pushed,' and 'scattered abroad' by the 'shepherds,' 

that they once confided in. They are for signs, and wonders in Israel. 

The time has now emphatically arrived in their history to mark and 

number them for the kingdom. . . . Rev. 14: 12 is without the shadow of 

doubt the present truth. This is that which brings us into the sealing 

with a seal of the living God; the receiving of which will bear us through 

the time of trouble, and forever turn our captivity at the voice of the 
almighty God." 

His arguments applying Revelation 7 and E^ekiel 9 to the very 
work done by Seventh Day Adventists at that time, are quite crude in 
some parts; but, in substance, the same as that which the Seventh Day 
Adventists claim as their specific work up to the present day. It seems 
strange when, on pp. 4 and 40, he applied the four messengers to syra- 
bolic powers, representing Great Britain, France, Russia, and the United 
States, and the sealing messenger to represent "those now under the 
third angel's message, the true Sabbath-keepers now on earth.'" As to 
the seal, "the sabbath is the sign, a mark, which all may see." In May, 
1849 (Advent Review II, 9, p. 72), in a small tract, Synopsis of the 
Seal, he corrected this part and applied it to five literal angels. But his 
main endeavor was to apply "the ascending from the rising of the sun, 



figurative as explained in connection with Ellen G. White's Bible 
visions" (p. 40). To call attention to her and her vision, on pp. 3 1-32 
he makes this statement: 

"More than two years are now passed since I proved them true. 
Therefore I profess myself a firm believer in her visions as far as I 
have witnessed, and I have seen her have many." "As this Sr. is not known 
by many who read her visions and may read this sealing message, I have 
without her knowledge given the foregoing arguments and statements, 
to satisfy my readers respecting the truth of this recorded vision ; and 
especially to give God the glory for all the light he gave us on that 
memorable occasion." 

On the strength of Bates's testimony, claiming Mrs. White's visions 
as sure evidence from God, the Seventh Day Adventists, ever since, 
teach, as fundamental truth, that they are the 144,000 first fruits, who 
are to see Christ's advent, and bearing, as a visible seal on their fore- 
heads, the Sabbath. But, already, voices were not even then lacking 
who saw in the angel from the sun-rising the sunlight of the pure gospel 
which, in the fullness of time, dawned in the Orient; and, since the day 
of Pentecost, has illuminated thousands of Jews, who, as first fruits, were 

baptised in the name of Christ, and were sealed by the Holy Spirit in a 
relatively quiet time as the precious purchase of the Lamb of God. In 
the centuries since then, the everlasting gospel has, under great tribu- 
lations, made its circuit around the earth, whereby a countless number 
of heathen have been sealed as the property of the Lamb. 

"The Open and The Shut Door' 

Miller and Snow, in their delusive belief that Christ would surely 
return in 1843-44, used Matthew 25: 10 as proof that then the door 
of mercy would be forever shut. After Mrs. White had read Cromer's 
tract, in a similar way she misapplied Revelation 3 : 7 to a shut door of 
grace in heaven. In her letter to Eli Curtis, in 1847, she misused this 
text in this sense regarding Fallen away Adventists; but, in her vision 
of March 24, 1849, she emphasised it as applying to all future revival 
efforts. All such efforts were in vain, the success being only apparent, 
the Sabbath question was now the great test. (Present Truth, August, 
1849, p. 21-22; all in italics left out in Early Writings, p. 37) : 

"There I was shown that the commandments of God, and the testimony 
of Jesus Christ, relating to the shut door could not be separated. . . . 
I saw that Jesus had shut the door in the holy place, and no man can 
open it; and that he had opened the door into the most holy, and no man 
can shut it (Rev. 3: 7, 8), and that since Jesus has opened the door in 


the most holy place, which contains the ark, the commandments have been 
shining out to God's people, and they are being tested on the Sabbath 
question. . . . I saw that the mysterious sights and wonders, and false 
reformations would increase and spread. The reformations that were 
shown me, were not reformations from error to truth; but from bad to 
worse; for those who professed a change of heart, had only wrapped about 
them a religious garb, which covered up the iniquity of a zvicked heart. 
Some appeared to have been really converted, so as to deceive God's people; 
but if their hearts could be seen, they would appear as black as ever. My 
accompanying angel bade me look for the travail of soul for sinners as 

used to be. I looked but could not see it; for the time for their salvation 
is past." 

What a strange contrast appears between the visionary misappli- 
cation of Revelation 3 : 7 by Mrs. White to a shut door of grace in 
heaven about 1844, and the right application of sane prophetic students 
in Great Britain, that God at the end of the prophetic time had, in har- 
mony with 1st Corinthians 16: 9; 2nd Corinthians 2: 12, granted 
Philadelphia, indeed, an open door on earth into the wide heathen 
world, removing all barriers! On the one hand, a vision even discred- 
iting all revival efforts; on the other hand, the grand "Mission Century" 
as the glorious result! 

On the heels of this vision, she had another, in 1849, entitled 
"Duty in view of the time of trouble 11 (Early Writings, pp. 47-49), in 
which she exhorted all saints to sell their property and' to devote their 
means "to advance the cause of present truth. 11 

"Houses and land will be of no use to the saints in the time of 
trouble, for they will then have to flee before infuriated mobs, and at 
that time their possessions cannot be disposed of to advance the cause of 
present truth/' "I saw that the time for Jesus to be in the most holy 
place was nearly finished, and that time can not last but a very little longer." 
"Live and act wholly in reference to the coming of the Son of man. The 
sealing time is very short, and will soon be over." 

At the time when she wrote out that vision, they had not even 
furniture of their own; but lived with some of the brethren, and often 
changed their abode and also their place of printing. After nearly a 
century, we may well ask, Is this very short service in the most holy 
place still going on? 

"The Present Truth" 

In answer to the charge of his wife to publish, James White from 
July, 1849, onward, published five numbers of a small eight-page sheet 
with the above title at Middletown, Connecticut, whilst they lived at 

Rocky Hill. Love and duty compelled him to send it out free. 


"The keeping of the fourth commandment is all-important present 
truth; but this alone will not save any one. We must keep all ten of the 
commandments, and strictly follow all the directions of the N. T., and 
have living, active faith in Jesus. This little sheet is free for all. Those 
who are interested in Present Truth, and esteem it a privilege, are invited 
to help pay the expense. I shall send out 1000 copies, (p. 6.) 

From Nos. 4, 6, and 7 of the Seventh Day Baptist publications of 
The New York Sabbath Tract Society, he made long extracts concern- 
ing the biblical and historical development of the Sabbath, and also of 
its change, in fact all his articles dealing with the Sabbath and the Law, 
besides a few of the visions of Mrs. White. Invited by Hiram Edson, 
in December, 1849, James White moved to Oswego, New York; where, 
from December till May, following, Nos. 6-10 appeared. 

''Seventh Day Adventist Time* setting Culminates in The 

Beginning of 1851" 

It is rather strange how reticent Seventh Day Adventist editors 
can be when one of their brethren, desiring to know only the truth, asks 
them a straight question about early Seventh Day Adventist history. 
This the present writer found out, when having heard that J. Bates 
expected the Lord about 1851, he put the question to F. M. Wilcox. 
Though his lady secretary seemingly spent several days in research, no 
information could be gained. Scarcely an hour's research in the Re- 
view on my part, furnished ample evidence that Mrs. White, Hiram 
Edson, and J. Bates shared this conviction. I have in my possession a 
sermon written by Edson, a second edition of which was published in 
Auburn in 1849, entitled, The Time of The End; Its Beginning, Progres- 
sive Events and Final Termination, in which he tried, on p. 15, to fix 
the time: 

"We heard the sound of his going in, in 1844. Behold the bridegroom 
cometh. And now, ivith all the confidence and positiveness with which we 
proclaimed the midnight cry in 1844, yes with tenfold more confidence and 
positiveness, we now declare that we are now beginning to hear the sound 
of our high priest coming out, 1810 years Jesus was employed in the holy 
place receiving penitent sinners, forgiving sins. The idea is plausible that 
he will be in the most holy as many days as he was years in the holy, 
which was 1810, which would be a little short of 5 years, and would 
terminate before the tenth of the 7th month 1849. And our past and present 
experience and inspiration, and the signs of the times, all conspire to declare 
that Michael is just on the point of standing up. But before he stands up 
the servants of God must all be sealed and their sins be blotted out, — the 
plan and work of redemption, be completed." 


_When October passed, in January, 1850, Bates then published as 
his fifth tract "Explanation of The Typical and Antitvj-nca! Sanctuary 
'by The Scriptures.' " After considering the 2300 days and their end- 
ing October, 1844, he declares: 

"Here his work ceased : Ministering and meditating for the whole 
world forever; and he like the pattern in the type, entered the most holy 
place, bearing upon his breast plate of judgment the twelve tribes of the 
house of Israel ... to set in judgment; first to decide who is, and who is 
not worthy to enter the gates of the holy city, while the Bridegroom, High 
Priest, AJcdiator and crowned King of Israel stands before him, advocating 
the cause of all presented on his breast plate of judgment. As Daniel 
now sees it, the judgment is now set and the books open." 

"The seven spots of blood on the golden altar, before the mercy seat, 
I fully believe represent the duration of the judicial proceedings on the 
living saints in the most holy, all of which time they will be in their 
affliction, even seven years, God by his voice will deliver them. For it is 
the blood that maketh atonement for the soul (Leviticus 17: 11). Then 
the number seven will finish the day of atonement, (not redemption). 
Six last months of this time, I understand, Jesus will be gathering in the 
harvest with his, sickle, on the white cloud. As soon as the day of atone- 
ment is ended, seven angels come out of the temple with the seven last 

plagues. This is the duration of the third angel's message in Revelation 
14: 9-13." 

By this time, Bates had the utmost confidence in her visions as 
from God, and Mrs. White had equal confidence in his statements as 
based on scripture; hence her positive statement, made on June 27, 1850, 
in her vision concerning the "Mark of the Beast" (Early Writings, pp. 
54-57), that Christ's coming was but a matter of months, was but the 
logical result of her former visions and Bates 1 positive statements: 

"My accompanying angel said, 'time is almost finished ... get ready, 
get ready, get ready.' ... I saw that there was a great work to' do for 
them, and 'but little time in which to do it." 

"Said the angel: 'Deny self; you must step fast.' Some of us have 
had time to get the truth, and to advance step by step, and every step we 
have taken has given us strength to take the next. But now time is almost 
finished, and what we have been years learning, they will have to learn 
in a few months. They will also have much to unlearn, and much to learn 

In these arguments of Bates, the positive, infallible statements of 
angels given in several visions of Mrs. White, confirmed the expecta- 
tion of a certain small number of Seventh Day Adventists that, in the 
beginning of 1851, the long expected Son of man would appear on the 
white cloud; 'and, with his sharp sickle, reap the harvest of his saints. 



Miller, Snow, James White, and Edson were disappointed. Bates and 
Mrs. White shared the same fate! The "few months" in 1851 now 
increased to cover a thousand! Miller died without witnessing Christ's 
advent. Snow ended in mad ambition, of which his two tracts published 
in New York, in May, 1848, are the sad evidence: 

1. "The Overflowing Scourge, S. S. Snow, Premier of King Jesus." 

2. "By the Special Ambassador and Minister Plenipotentiary of Jesus 
Christ— Proclamation. Be it known 6000 years are ended. As his Prime 
Minister I demand of all Kings, Presidents, Magistrates and rulers, civil 
and ecclesiastical, a full surrender of all power and authority unto my hands 
on behalf of King Jesus, the Coming One." 

In May, 1850, as editor of Present Truth, James White attests 
(P. 74) : 

4. "S. S. Snow professing to be 'Elijah the Prophet.' This man in 
his strange and wild career, has also acted his part in this work of death, 
and his course has had a tendency to bring the true position for the waiting 
saints into disrepute, in the minds of many honest souls." 

Then in July, 1852, as editor of the Advent Review (p. 40), he 
testified, as to the Shaker, Jacobs, and as to Snow: 

"Those who have read our publications know that we have not the 
least sympathy for Shakerism or the heretical teachings of S. S. Snow." 

As to Eli Curtis, in Present Truth (p. 80), May, 1850, Mrs. White 
gave this warning: 

"Eli Curtis,— It is well known by many of the brethren, that Eli Curtis 
has published many of my visions. He has pursued such an inconsistent 
course for some time past; and his influence on the cause of truth is such 
at this time that I feel it my duty to say to the brethren that I have no 
faith in his course; and that he has published mv visions contrary to my 
wishes, even after I have requested him not to publish them. E. G. White/' 

A Shrewd Process of Omission, Combination, and Fanciful 


Vol. I of Present Truth, with James White as publisher, was issued 
during 1849/50 at three different places. Nos. 1*4 appeared in Mid- 
dletown, Conn.; in July, then August twice, and September, Nos. 540 

were issued in Oswego, N. Y.; from December 1849 until May 1850, 
and No. 11, as the last copy — until November — in Paris, Maine. 


But in August and September, four numbers of a new paper, 

entitled, Advent-Review, were issued in Auburn, New York, by a pub' 
lishing committee, composed of Edson, Arnold, Holt, Rhodes, and 
James White. Using as their text, Hebrews 10: 32: "Call to remem' 
brance the former days," the collected statements made by "many of 
the leaders in a second advent cause," as "thrilling testimonies, 1 1 to show 
what had been "the faith of the advent body," and thereby "showing 
its divine origin and progress." First'day Adventists, rallying around 
Miller, dropped the shut'door idea, kept up their large papers, and 
organised; whilst the Sabbath-keeping Adventists, "door'shutters," in 
spite of Mrs. White's visions, about 1850, passed through most trying 
times. Of the edition of 3000 of the Advent-Reviews, of which 1000 
were printed as monthlies, and 2000 as pamphlets; but even in 1853 
there was a large number left. In these, James White tipped'in a single 
page sheet, dated Rochester, 1853, with this recommendation: 

"The work as a whole, we consider excellent" In what different 
light this new effort of the Seventh Day Adventists appeared to the 
majority of Adventists, Editor A. C. Johnson (Advent Christian His- 
tory, pp. 196497) quite pointedly expresses: 

From the start it was "not representative of the Advent cause in 
general, either Millennial or Christian, nor of those therein who adhered 
to the name Christian. A single page sheet bearing the name of James 
White and date of 1853, states that 'the testimonies in the first part of the 
Review, were published, more to show what had been the faith of the 
Advent body than to present a system of truth/ and it is further twice 
claimed that said portion of the Review, and the letters of Wm. Miller as 
reprinted were a free statement of the feelings and views of the Advent 

body and brethren generally at that time — that is, following 1844. By a 
shrewd process of omission, combination and the use of large capitals 
for special emphasis, not used in the original publications, and by associating 
with, and following these selections with fanciful interpretations of Scrip- 
ture, an entirely erroneous impression is given as to the views of the chief 
early leaders, and the general body of the Adventists as then known. This 
was plainly set forth after this manner to carry the impression that the 
Advent body generally endorsed or went into the shut-door and Sabbath 
movement", which representation was and ever has been untrue." We have 
seen it stated in a book by Eld. White 'that Adventists were agreed that the 
door was shut' — . This is a specious statement. Some Adventists were 
agreed thus, but the great mass were never agreed to believe it . . . for as 
soon as that day passed without bringing the Lord, the mass of believers 
concluded it an error, which they had believed for truth. They at once 

began to plan and prosecute the work of the Gospel, and to show those 
who had fallen into these strange views (as fast as they met them) that 
they were errors." 


Croziers Mutilated Tract Misused by Seventh Day Adventists as 

Bait, since 1850 

Among the thrilling testimonies, the reprint of Crosier's tract 
played quite an important role. In the issue of the four monthlies, fill' 
ing 64 pages, its reprint fills 11 pages (pp. 42'47, 57-63) . In the pamph- 
let edition, it formed the closing part, filling up pp. 37-48. As early 
as May 8, 1846, Bates recommended Crosier 1 s article "to your particu- 
lar notice, read it again s it is superior to anything of the kind extant. 11 
Mrs. White informs Curtis that, in February, 1846, the Lord has shown 
her, in a vision, that Brother Crosier "had the true light on the cleansing 
of the sanctuary, etc. and, in this reprint as one of "the thrilling testi- 
monies, 1 ' James White adds, at the very close of his recommendations, 
in 1853, the following recommendation: 

"The article on the Sanctuary by O. L. R. Crozier is excellent. The 
subject of the sanctuary should be carefully examined, as it lies at the 
foundation of our faith and hope. James White." 

After all such recommendations from the very leaders, who would 
dream that it has been treated exactly as all the other "thrilling testi- 
rnonies , ' > of Adventist leaders, covered up and hidden "by a shrewd 
process of omission, 11 head and tail, title, premises and conclusions? 
Nearly a century has passed, and scarcely any Seventh Day Adventist, 
not even Eld. W. C. White, was aware of it! Will this revelation, which 
Elder Froom thus far has carefully hidden from his beloved brethren, 
finally awaken them from their seeming stupor? But the strangest thing 
was yet to come. Hiram Edson, the intimate friend of Crosier, who 
urged Crosier to write out the Extra, shared the expense, he himself 
produced in September, 1850. The Advent Review Extra, of 16 pages, 
contained, as its main article, "An appeal to the Laodicean Church, 11 
which stressed the Third Message, the Sabbath, and Spiritualism, and 
then fills up pp. 14-16, under the heading "Age to come, 11 with a refu- 
tation of Crosier's heretical views as expressed in the premises and 
conclusions of his pamphlet: 

"We can have no faith -in the new doctrine, now being taught, of 
probation in the age to come, after the second advent. Before Christ comes 
in the clouds of heaven to raise the dead and change the living saints, the 
great plan and work of salvation by his blood, will be finished. Before 
our great High Priest leaves the sanctuary in Heaven, the sins of all Israel 
will be blotted out, and put on the head of the scapegoat, and by him 
borne into the land of separation or forgetfulness. . . . This new doctrine 
of probation in the age to come, looks to me like a device of the enemy 
to draw the mind away from the present sealing truth of the third angers 

James Whites Difficult Situation During 1850-1851 

When Mrs. White's false visions cause trouble, the history of 
Seventh Day Adventists ever excels in silence. And there was abun- 
dance of trouble brewing in Maine in the fall of 1850, where the in- 
fluence of J. Bates was predominant. During the conference in Top- 
sham, Maine, under the impression that the Lord would appear at the 
end of seven years early in the spring of 1851, Bates, along with others, 
made "The necessity of a full preparation for the day of wrath and 
coming of the Lord the principal theme. 11 In November, Bates experi- 
enced the joy of his wife uniting with him in Sabbath-keeping. Mrs. 
White in her visions stressed the same views as Bates. Western New 
York had become unified in the message, the trouble with Jacobs and 
Crozier was subsiding. Taught by former experiences, and not least 
by his own experience in October, 1845, White felt that his presence 
would be needed in Maine if there should be another disappointment; 
so he moved to Paris, near Portland, where, in November, No. 5 of the 
Review appeared. Evidently checked, his motives were misinterpreted, 
White had to answer "long communications occasioned by envy 11 and 
distrust, and finally he became so disheartened in trying to stem the 
tide, that only a vision of his wife prevented him from stopping his 

'Wife, it is no use to try to struggle on any longer. These things 
are crushing me and will soon carry me to the grave. I can not go any 
farther. I have written a note for the paper stating that I shall publish 
no more.' As he stepped out of the door to carry it to the printing-office, 
I fainted. He came back. . . . The next morning while at family prayer, 
I was taken off in vision, and was shown concerning these matters. I saw 
that my husband must not give up his paper; for such a step was just 
what Satan was trying to drive him to take, and he was working through 
agents to do this." (Testimonies, Vol. I, pp. 89-90.) 

James White succeeded in getting the brethren to rally around him; 
and so, in November, 1850, the size of the paper Was enlarged, the title 
changed and Sabbath- Her aid added, and Revelation 14: 12 was made 
the- new motto. Knowing Bates 1 great interest in the Sabbath question, 
he prevailed on him to write less on the near advent, and turn his atten- 
tion/ j more to the Sabbath question. In his first editorial (p. 7), White 
called the special attention of his readers to the articles which he had 
copied from Seventh Day Baptist writers: 

"They are clear, comprehensive, 1 and irrefutable. We intend to enrich 

the columns of the R & H. with extracts from their excellent works on 
the Sabbath." 



Accordingly, J. Bates wrote, for the December number, an article 
concerning the binding obligation of the Decalogue and the Sabbath in 
the New Testament, but slipped in the following statement: 

"Reader, this course is now drawing to. a close. In a fezv days more 

our Advocate will have finished his pleading and God will send forth the 

seven last plagues, and his four sore judgments, and utterly destroy every 

soul that is found breaking his commandments. (Fairhaven, November 
4, 1850.)" 

James White's Duplicity Regarding the Visions 

When by the spring of 1851, it became manifest that the advent of 
Christ would not be realized at the time predicted by Mrs. White and 
J. Bates, James White felt constrained to set forth in quite a long article 
the "Gifts of the Gospel Church" (Advent Review, 1851, pp. 69-70), 
as follows: 

"In many cases the cry of mesmerism and fanaticism has been raised." 
"But it is a lamentable fact that a great portion of those who have had 
any of the gifts of the Spirit of God bestowed upon them, have soon 
become exalted and have fallen." "It has too often been the case that when 
the Lord has bestowed any great spiritual blessing, or gift upon his children, 
that the church, instead of carefully watching over them to see that they 
still kept humble, has heaped upon them compliments and flatteries, which 
in most cases has exalted and ruined the brightest lights set in the church. 
If the Apostle had not had such an abundance of 'visions and revelations of 
the Lord,' he would not have needed 'a thorn in the flesh.' This proves 
that those on whom' Heaven bestows the greatest blessings are in the most 
danger of being 'exalted,' and of falling, therefore, they need to be ex- 
horted to be humble, and watched over carefully. But how often have 
such been looked upon as almost infallible, and they themselves have been 
too apt to drink in the extremely dangerous idea that all their impressions 
were the direct promptings of the Spirit of the Lord. And how often had 
it been the case that such have become self-righteous, pufred-up, denunciatory, 
and finally gross— fanatics, and the most efficient agents of the Devil to 
scatter wild-fire, and to divide the flock of God. 'Pride goeth before 
destruction, and an haughty spirit before a fall' (Proverbs 16: 18.) We 
think it is a fact that many of the greatest fanatics in the Land, have once 
shared largely in the gifts of the Holy Spirit, but by not having good 
instruction, they have fallen through pride. This has had a tendency to 
cause the skeptical and prudent to doubt all the operations of the Spirit 
of God. And in this last hour of Satan's triumph, when he calls to his 
aid mesmerism, mysterious knockings, etc., to deceive the people, if God 
manifests his power, and employs any of the gifts of the Spirit, we may 
expect that a multitude of voices will be raised pronouncing its fanaticism, 
or anything save the work of the Spirit." "The gifts of the Spirit should 
all have their proper places. The Bible is an everlasting rock. It is our 
rule of faith and practice. In it the man of God is 'thoroughly furnished 
unto all good works.' " 


When, in 1850, Elder J. Bates, the active leader of the Seventh 
Day Adventist Sabbath movement, stressed the message that Christ 
would surely appear in the fulness of the seventh year, 1844; and Mrs. 
E. G. White, as prophetess, endorsed it in her vision of June 30, 1850, 
James White faced a serious crisis in his own family. As he no longer 
believed in time-setting, and had yet endorsed Mrs. White as prophetess, 
James White knew of but one remedy; namely, to point out the pos- 
sibility that it might be but "an impression" of hers and not an infallible 
statement and thus save her credit as prophetess, should her expectation 
fail. Therefore, in the spring of 1851, the first print of his article "On 
the Gifts" appeared; and he reprinted it in June, 1853, and again in 
October, 1854. So, on the one hand he showed the importance of the 
spiritual gifts from Ephesians 4: 11-14. On the other hand, he em- 
phasised the great dangers of their abuse and their over-estimation. He, 
like all other Seventh Day Adventists, overlooks entirely the fact that 
the gifts of the Apostles and prophets were special gifts for a time, 
when the New Testament, as such, was not written; but that, since it 
is written the divine revelation is perfect and closed. (Revelation 22 : 
18-19). In emphasising, then, the dangerous side of claiming inspira- 
tion and vision, without intending to do so, he demonstrates where such 
claims lead to. As a striking example, without doubt he had Elder S. 
S. Snow in mind, to whose "True Midnight Cry" both the Whites 
ascribed the chief role of the second angel's message; but who since 
then had turned to be a gross fanatic, claiming to be the prophet Elijah 
and demanding that all power on earth be surrendered to him. 

J. INf. Andrews, The l^lew Editor 

This youngest member of the new publishing committee was born, 
in 1829, in Portland, Maine. Although only twenty-one years old, 
already in the issue of May, 1851, he aroused interest by an article five 
pages in length. In it he tried to prove that the two-horned beast named 
in Revelation 13: 11, if., was being realised. in the United States of 
America, and "that the enforcement of Sunday as the Sabbath would 
be the point on which a union of Church and State would finally be 
formed in this nation." (Loughborough, p. 160). Starting with the 
false premise that Miller and Snow had, in 1844, proclaimed the first 
two messages of Revelation 14: 6-8; in his egotistical spirit, he asserted 
that the Seventh Day Adventists were the first to give the third message; 
and that the United States of America was that mysterious lamb'power 
in whose territory Revelation 13: 11-18 would be realised. But Wil- 
liam Miller, fully convinced that the Reformation answered to the 


Philadelphia age, and that from that time Revelaton 3: 9 had met its 
fulfilment, as well as Revelation 14: 642, had declared in his lectures 
that the seventh vial was about to fall (Lectures, pp. 148449, 227). 
Both sides, Crosier, on the one hand, believing it to have a future mil' 
lennial fulfilment; and the Advent Herald, on the other hand, seeing 
the fulfilment of the three messages realised in the Reformation, both 
raised voices against Andrews 1 misinterpretation. 

The "Advent Review" Issued in Saratoga Springs, J^ew Yor\ 

The early summer of 1851 not bringing the realisation of Bates' 
and Mrs. White's predictons, both became more pliable again, so that- 
White removed the publishing centre to Saratoga Springs. Bates was 
made the chairman, White the editor, and Edson and Andrews addi' 
tional members. The second volume, beginning with August 5, 1851, 
ended March 23, 1852. During this time both the Whites were busy 
writing an equivalent of the 1847 document, entitled, Early Writings, 
omitting, changing, and substituting. White reprinted some of his 
articles, especially "The Seven Last Plagues," wherein he differed from 
William Miller, as the very first thing in the August number, stating 
as reasons: 

"The following articles treating on 'The Seven Last Plagues' and 'The 
Voice of God' were written in 1847, and then published in a small tract 

entitled, A Word To The Little Flock. As these events are soon to be 
realized, these subjects are of vital importance, and should be carefully 
studied by the brethren. We hope to be able at some future time to present 
these subjects more fully, and show the harmony of future events." 

With the exception that the objectionable phrase "to the shutting 
of the door" is replaced by "to the end of the 2300 days," the wording 
here agrees with that of the original articles. In his earliest writing, 
he emphasised from the very start that, "for more than a year, it has 
been my settled faith, that the seven last plagues were all in the future." 
The statement, "for more than one year," written under date of May 
30, 1847, clearly proves that Crozier's tract caused White to differ from 
Miller, and the usual application. The following article, "The Beast 
With The Seven Heads" is written by Bates; and in it he quotes from 
Andrews' article as proof. But in the next number of the Review 
(p. 11), under the caption "The Cause Wounded," White writes: 

! " 1 Ll b 

"We see by the last Harbinger, also by a letter from Br. Rhodes, that 
O. K. L. Crozier and Peck have recently disturbed the Sabbath-meeting 
of the brethren at Oswego; and that Br. Li 11 is, by moving injudiciously, 
gave 'place to the devil,' (Ephesians 4: 27), so that the precious cause is 


According to the report, Crozier desired to speak in his own 
defence. The church voted that he should not speak; and, as Crozier 
was trying to speak, Brother Lillis, as the owner of the house, threat' 
ened to put Crozier out. Not only had the strife begun between 
Crozier and the Seventh Day Adventists; but, as the articles of James 
White on p. 12 prove, there was strife also between Advent Christians 
— those who maintained Millers views, and the Seventh Day Adventists. 

"Our Present Wor\" 

Under this heading, James White emphasized the new position of 
the Seventh Day Adventists relating to the third angel's message. White 
ridicules Crozier's position as to a future fulfilment of the third angel's 
message as "the story of Meshullam"; yet, at the same time, he commits 

a far greater error by restricting the full result of the triple message 
in verse 12 to the third one: 

"Many believe that the time has come to swell the loud cry of the 
third angel (Revelation 14: 9-12) and to sound the last note of warning 
to the scattered people of God. ... The third angel's message opens before 
the mind a wide field of truth, important to our present salvation. The 
'patience of the saints,' the 'commandments of God/ the 'faith of Jesus' 
and the awfully solemn warning against the worship and mark of the 
beast and his image, are themes perfectly calculated to inspire faith, and 
lead believers to consecrate themselves and all they have to the Lord. 
These subjects when investigated open the plan of salvation clearly, and 
do not fail to show our present work. 

"No other subjects will move the heart and revive the faith of tht 
fainting flock like these. In fact all others seem to be ineffectual. 

"The story of 'Meshullam' may please the ear, and 'the age to come' 
occupy and divide the mind ; but we fail to see that they are accomplishing 
anything at this time in leading souls to 'the commandments of God and 
the faith of Jesus.' In fact these things are calculated to captivate the 
mind, and keep those from throwing their whole interest into the present 
work of salvation." 

To proclaim the third message in Revelation 14: 941, without the 
everlasting gospel of verses 6 and 7 of the same chapter, would be as if 
a physician should warn one in severe agony against the cause of the 
disease, without giving him, the most important thing at the time, the 
necessary remedy. But, in preaching the gospel, then and there the 
hearer decides by his own judgment; and, by accepting the gospel by 
faith, it becomes to him a savor of life; but, by rejecting it, it becomes 
a savor of death. (2nd Corinthians 2: 16; John 12: 48). 'To preach 
but the message in Revelation 14: 941, without the gospel, will never 
create "patience of the saints," nor the "keeping of the commandments," 


nor any strength to heed the warning message. White's oveivestimation 
of the third angel's message is, in itself, most evident proof that, from 
the very start, Seventh Day Adventists have never grasped the home 
geneousness, the real essence, and the absolute unity of the three- fold 

How James White Glosses Over "The Seven Tears' of Bates 

Through the reprint of his own article "The Voice of God" 

(1847), White had seemingly justified the time-setting of Miller, Snow, 
and his own in 1845, perverting Mark 13: 32. Bates's view of the 
"seven years" was bluntly renounced. Mrs. White had received her 
due for her "few months" in his article about "The Gifts." But, after 
all these worrying experiences, something had to be done to stop time- 
setting, in order to devote all the strength to the furtherance of the 
"Third" message. In what a shrewd manner White had planned "for 

the past year" the new position, and in what clear terms he set it forth 
on the 19th of August, 1851, the following amply proves: 

"The Time. — It is well known that some of the brethren have been 
teaching that the great work of salvation for the remnant, through the inter- 
cession of our great High Priest, would close in seven years from the 
termination of the 2300 days, in the autumn of 1844. Some who have thus 
taught we esteem very highly, and love 'fervently' as brethren, and we feel 
that it becomes us to be slow to say anything to hurt their feelings; yet 
we can not refrain from giving some reasons why we do not receive the 

"1. The proof presented has not been sufficient." "We admit that 
there seems to be something more remarkable in the number seven than 
in any other number; but we are far from believing that it has anything 
to do in marking the time of the cleansing of the sanctuary. 


"2. The message of the third angel does not hang on time. . . . The 
first cry hung on time. The hour of IGod's judgment was the burden of that 
message. The second closed up with definite time; but the third is so far 
the reverse of this, that the angel cries 'here is the patience of the saints.' 

"3. We are now emphatically in the waiting time, in the time, of the 
'patience of the saints.' . . . What we have witnessed, for more than six 
years past, of the sad results of setting different times, should teach us a 
lesson on this point." 

"These are some of the reasons why we do not embrace the seven- 
years time. We have designed to write in such a manner, on the subject 
of time, as not to wound the feelings of any. Let us all be patient, a few 
weeks will settle the question." "It has been our humble view f o r t h e 
past year that the proclamation of the time was no part of our 
present work. We do not see time in the present message; we see no 
necessity for it, and we do not see the hand of the, "Lord in it " ."That 


which is to be so much lamented among us is a lack of spirituality and 
real interest to work for the Lord, and sacrifice for his cause in this 
important hour." 

How, by the time of the Oswego Conference, in September, the 
excitement had subsided in western New York, Edson's report (Review , 
September 16, p. 32) shows: 

"The subject of the seven-years time was not mentioned. In fact, 
we know of no one in this state, or in the west, who teaches it. . . . The 
view has been mostly confined to the state of Vermont, and we learn by 
Br. Holt that most of the brethren there have given it up." 

"The Three Angels of Revelation 14" 

As the Seventh Day Adventists denied salvation to all those Ad' 
ventists who did not accept their views regarding the three messages, 
the Advent Herald of July, 1851, published an article under this head- 
ing by one Sister C. Stowe. In this, on the strength of Isaiah 57: 14, 
she gave the well-meant counsel to remove such stumbling blocks. In 
reply, James White wrote, under a similar heading, four editorials 
(August 19, September 2, and December 9 and 23), and J. N. Andrews 
one, September 2. Knowing the usual Protestant interpretation, Sister 
Stowe asserted in substance that the first beast in Revelation 13 applied 
to the Roman civil power after the abrogation of the imperial civil 
power, whether exercised by Germanic kings or by Roman popes as 
worldly rulers. The two-horned beast applied to the Roman hierarchy, 
exercised by Roman popes, cardinals, bishops, priests, and monks. Like 
a lamb the hierarchy claims to take the life of no one; but, at the same 
time, instigates the death of millions by imperial interdict, the papal 
ban, and the inquisition. The imperial power having received its 
deadly wound A. D; 475 (Revelation 8: 12* TJ: 3), the ten kings, 
with the papacy, persecuted the saints during 1260 years until, as a 
divine judgment, the pope was sent into captivity. (Revelation 13: 
10). During the 1260 years, the papacy had formed an image of the 
ancient imperial power, and had persecuted the saints like a dragon. 

Waldo, Wycliffe, and Luther had proclaimed the three messages in the 
centuries past. But, regarding the United States of America:. 

"Neither Protestantism nor Republicanism ever exercised all the power 
of the first beast; never caused the earth to worship the first beast; never 
were on friendly terms with him ; and above all, never had power to cause 
that as many as would not worship the image of the beast, should be killed; 
nor ever made any image that exercised, or possessed that power." 

White's reply (p. 20) reveals his own stupidity: 


"On the other hand, C. Stowe, labors hard to remove the bounds, and 
carry the messages of the three angels back to the 12th, 14th, and 16th 
centuries, to the days of Waldo, Wycliffe, and Luther. But as the history 
cited does not at all fit the prophecy, we think the view nearly as absurd 
as that which places the three messages after Christ is seen coming. 

"We will here give extracts from a Tract on Prophecy,' published by 
J. V. Himes, entitled 'Our Specific Work': 'Does this messenger symbolize 
a class of teachers? Such has been the general understanding of expositors. 
Mr. Wesley and Dr. Benson so interpret the passage. On this point there 
is great unanimity. It is plain from the fact that it is said to preach. . . . 
Mr. Wesley and Dr. Benson make this messenger symbolize the Protestant 
Reformers in the days of Luther. With their views agree a mass of 
expositors. This commission, however, can not be Luther's.' " 

When White and Andrews began to claim that the Seventh Day 
Adventists were the first who actually fulfilled the third message, they 
were well aware that a mass of expositors, among them John Wesley 
and Doctor Benson, placed the beginning of the fulfilment of all three 
messages in the time of the Reformation. Yet this claim of so large a 
number of expositors, according to Mr. White, is simply "absurd;" 
also that "the three messages are to be given at the same time is as absurd 
as to teach that the seven angels of Revelation all sound at once." (p 
20). Andrews, a youth of twenty one years, on p. 21, dares to declare: 

"It is a little short of downright folly to apply these messages to the 
period when the church was in the wilderness, and the witnesses were clothed 
in sackcloth." 

Were not the 1260 years of papal supremacy, when the church 
of Christ had to flee into the wilderness before its persecutors, the very 
time during which they in sackcloth, like the ancient prophets bur- 
dened by the Lord, proclaimed the everlasting gospel in its purity, pro- 
nounced the day of the judgment of great Babylon, and warned against 
the worship of the beast and against receiving its mark? Or was it 
more proper to wait till the very end of time, when the power of the 
papacy was broken, and the persecution was in the past? Was the real 
fulfilment possible, then, when no death penalty threatened the saints? 
Hear Mr. Whites objection, repeated here (p. 70), as previously, in 
1847, in his own article "Time of Jacob s Trouble." (A Word to The 
Little Floc\, pp. 9-10) : 

"The true saints will be brought into a similar situation, at the time 
of the fulfilment of Revelation 13: 11-18. Not that the saints will be 
killed; for then none would remain till the change; but to fulfil this 
prophecy, a decree must go forth to kill the saints, which will cause fear 
and distress." 


And hear what the prophetess White declared in her first visions 
(A Word to The Little Floc\, pp. 15, 19) : 

"At our happy, holy state the wicked were enraged and would rush 
violently up to lay hands on us to thrust us in prison, when we would 
stretch forth the hand in the name of the Lord, and the wicked would 
fall helpless to the ground." "They raised the sword to kill us, but it 
broke, and fell, as powerless as a straw." 

In reply to these articles of White and Andrews, Sylvester Bliss, a 
man of great literary ability and the able editor of the "HeraW from 
1842 to 1863, set forth the historic fulfilment of Revelation 14: 642 in 
the three articles in April and May, 1852, of that paper, proving that 
the preaching "must be at an epoch having a considerable period be- 
tween it and the end:" 

"These considerations point to the epoch of the Reformation, when 
the midnight darkness of the dark ages began to be scattered before the 
uprising and onward progress of truth and knowledge. Then appeared a 
body of religious teachers, aided by the then newly discovered art of 
printing, who so brought the scriptures out from their obscurity, opposed 
the pretensions of the Papal hierarchy, and by the clear teaching of the 
word so secured the spread of the gospel light and liberty, that they might 
appropriately be symbolized by an angel coming down from heaven and 
enlightening the earth with his glory. The descent from heaven of the 
angel would then symbolize the heavenly origin of the doctrines then 
promulgated. His mighty power and the strong voice . . . would symbolize 
the greatness and earnestness of the movements and mighty results which 
were affected by it. And it could only be fulfilled by some great and mighty 
movement like the Reformation." 

"Pious Fraud!" 

Immediately following Edsons report of the Oswego conference, 
the Review of September 16, 1851, prints the following notice: 

"The Pamphlet, Experiences and Views, of 64 pages, will be ready in 
a few days. The edition will cost about $100, of which $38.40 has been sent 
in. Those only who are interested in it are invited to see that the amount 
is furnished." 

Several things about this short notice seem strange: The full title 
is missing, there is not a word as to who is the author, and no kind of 
recommendation. The publisher emphasises that only one-third of the 
amount required has thus far been sent in, and he only desires aid from 
those who are interested. James White, himself, wrote the preface, 
and his ideas correspond with his statements in the April number : 


Preface of the first edition/ We are well aware that many honest 
seekers after truth and Bible holiness are prejudiced against visions. Two 
great causes have created this prejudice. First, fanaticism, accompanied 
by false visions and exercises, has existed more or less everywhere. Second- 
ly, the exhibition of mesmerism, and what is commonly called 'the mys- 
terious rappmg, are perfectly calculated to deceive, and create unbelief 
relative to the gifts and operations of the spirit of God." 

As proof texts, he only mentions Acts 2 : 17; Joel 2 : 28. 'Knowing 
that mesmerism is dangerous, he had nothing to do with it. , But to 
what a degree, about that time, he tried to prevail on his own wife to 
quench her spirit, one can see from his article "Gifts of ^he, Gospel 
Church and also in this short notice. He gives not the slightest hint 
that he has omitted anything from her first visions! In order to elimi- 
nate from memory the tract, published in 1847, he calls this "the first 
edition That the whole thing was an intentional "pious fraud" can 
easily be discerned from the fact that the visions are not given in their 
chronological order and that the most important vision, that of February 
r» 1846 is given without date, and inserted between visions of later 
date. That there was at that time no great demand for this new pub- 
lication is evident from the fact that the contributions for it came in 
rather slowly By March 6, 1852, $82.50 had been received, and James 
White, as publisher, declared, on March 31, 1853: 

th " We ,. have ° n hand a quantity o£ the Pamphlet entitled A Sketch of 
the Christian Experience and Views of Ellen G. White. The author has 
recently added a few notes of explanation which make the little work of 
more interest As it was not fully paid for by donations, we conclude to sell 
it at ten cents a copv. 

It seems very strange that, in the usual list of publications, this 
pamphlet is not mentioned; and that during these years Mrs White 
wrote no contributions for the Review. Under all the circumstances it 
was evidently thought by the editor that silence would be the best 
means of causing the small 1847 edition to be forgotten, and to establish 
faith in the pious fraud" of 1851. On January 10, 1854, there is a 
notice of a Supplement to Christian Experience, 52 pages/ price 6 cents. 

Seventh Day Adventists Secure Their Own Publishing Plant In 

Rochester, In 1852 

• Until this time, all printing was done in outside offices, which kept 
open on the Sabbath. Under most discouraging circumstances, the 
publishing work of the Seventh Day Adventists was removed in April 
1852 to Rochester, New York. But Edson advanced funds from the 
sale of his farm to purchase a Washington hand-press, with type and 
material for fitting up the office. 


"Croziers Mutilated Tract Still Recommended by White in 1852." 

Already the last numbers of the second volume were crowded 
with articles concerning the Sabbath. Editor J. Marsh of the Har* 
binger, devoted his paper to the "Age-to-Come" and the "No-Sabbath" 
doctrine. This furnished Crosier the sought-for occasion to make 
use of the Harbinger from November, 1852, for a similar purpose. 
It was quite easy for Andrews to meet Crozier's new arguments that 
Revelation 14 would be fulfilled during the millennial age. Re- 
garding the Sabbath, Andrews launched nine long articles against 
Crozier. Later, these were put into a 48-page pamphlet, 4000 copies 
of which were printed. Dr. J. H. Kellogg told the present writer 
that he had called on Brother Crosier and found him of a very 
kind disposition. As the Doctor was then a typesetter in the Review 
office, at Battle Creek, Michigan, he found the cellar still full of the 
unsold tracts issued against Crosier, as there was no demand for them, 
after the tiresome nine articles had appeared. 

James White took special care to reprint in the four numbers, Sep- 
tember and October, of the Review, under the captions fci The Sanc- 
tuary 1 ' and "The Priesthood", Crosier 1 s mutilated tract (pp. 68-69, 76- 
77, 84-85, 90-91). He thus introduces it: 

"This is a very interesting and important subject. And wc hope that 
it will be fully brought out by some one soon, and presented to the readers 
of the Revieiv." 

J. N. Andrews responded to this request, and from December 23, 
1852, he published in the Review four articles, headed "The Sanctuary" 
(Vol. Ill, pp. 121, 129, 137, 145). As for the correct chronology, 
Andrews cites the reader "to a very valuable work of S. Bliss, entitled 
Analysis of Sacred Chronology." As authorities that "The Most Holy" 
should be anointed at the end of the 70th week, he referred to Litch 
and Professor Whiting; but entirely overlooked the fact that since the 
Most Holy was at that time anointed, it was also from that time in use. 
As to the cleansing of the sanctuary he follows Crozier, stating that: 

"The following valuable remarks on this important point are from the 
pen of O. R. L. Crozier, written in 1846." 

But in so doing, he erred with him in not sharply distinguishing 
between the scapegoat and Azazel. As the two birds (Leviticus 14: 49 
ff.) were necessary to cleanse from leprosy, so likewise there were two 
goats necessary to represent the wonderful atonement work of Christ. 


From the March number of 1853 (p. 184) we learn that, by this time, 
there was also ready a 3000 edition of Andrews' tract on the sanctuary. 
But in the same Review there was also a continuation of a long poem 
entitled "The Warning Voice of Time and Prophecy, " in which Uriah 
Smith praised the work of the Seventh Day Adventists as a wonderful 
fulfilment of prophecy. With him, a new star had arisen, who, from 
July, 1854, took the place of Bates on the publishing committee; and 
who, from December 4, 1855, also took the place of James White as 
editor. From March 21, 1854, he wrote about the sanctuary. His 
articles were printed as a pamphlet, which, by 1877, had grown to a 

book of 244 pages in size. In his preface, he praised Andrews as "die 
pioneer in the presentation of the subject." 

The writings of Uriah Smith and Andrews about the sanctuary 
sufficed, and poor Crosier, who according to Mrs. White's vision and 
her letter of April 7, 1847, had "the true light on the cleansing of the 
sanctuary"; and, who according to God's own "will" wrote out the 
view, was no longer quoted. But from the Advent Christian History 
(p. 249), we learn that, at their meeting in Leroy, near Battle Creek, 
Mich., the Advent Christians extended a call to Crosier to preach the 
gospel : 

"Pursuant to notice, Brethren from various parts of Michigan assembled 
at Leroy, Calhoun Co., in Oct., 1858, and after mutual discussion heartily 
concurred in organizing under the name of Michigan Church Conference, 
elected officers for the year, appointed three evangelists : Miller, Seymour, 
O. R. L. Crozier." 

Croziers Own " Reminiscent S\etch" in 1900 

According to the same work (p. 251), he was appointed, in 1859, 
to present and discuss "Prophecies relating to the present." From the 
Review of July 3, 1860, we learn that, during a Seventh Day Adventist 
Conference, held at Caledonia, Michigan, he asked, in the tent, that 
he be granted ten minutes time to state some facts. As this was refused, 
he then spoke outside the tent. But, as late as 1900, when he was 
eighty years of age, he furnished "a reminiscent sketch" for the Search' 
light, published by E. P. Dexter, at Battle Creek, Michigan, who kiridly 
gave me a copy of the paper, and also a cliche of his photograph. 
From his sketch is quoted the following: 

"Perhaps it was the Midnight Cry of the parable that made such a 
stir a little more than fifty years ago. The church had been put to sleep 
by Dr. Whitby's Temporal Millennium, and the cry: 'Behold He cometh !' 
woke us up. There was so much to learn and to do in so short a time, 
if it was not all learned and done just right, it would seem that we might 


be excused. Clearly those who tried to learn and to do should be kindly 
patient with another. Perhaps, unfortunately, we have been smitten with 
the sect mania and have added to Babylon about a dozen daughters. If so, 
better be 'coming out.' How to do it? Well 'most any' can answer that: 
(!) Don't be selfish. (2) Always be willing to trade error for truth. 
(3) Be sure to stand squarely on the New Testament; then you will not 
be far from the. Old Testament, too." "Now we know that there is no 
prophetic period having the appearing of Christ for its terminal event. His 
second coming is a theme so bright and so good that when the church looks at 
it and the first resurrection, they do not care to notice anything else; for 
when he is here all will come right. But waiting, studying details, is a 
means of grace. How many things intensely interesting cluster about the 
glorious Advent. Standing in 'the time of the End— No! Running to 
and fro in it— the great Head-Light reveals in the blessed word, and in 
the beautiful world, so many things that had to be, that we become recon- 
ciled to our disappointment. And so the Lord would have it. You remem- 
ber how he said to his disciples, when they could not endure him to go 
away: 'If ye loved me, ye would rejoice, because I said, I go unto the 
Father: for my Father is greater than I.' And 'If I go not away, the 
Comforter will not come unto you : but if I depart I will send him unto 
you.' What a wonderful chapter the Comforter has put in the history of 
the world and the church. Jesus has not been idle. He has kept his angels, 
myriads of them, busy watching and touching every detail. And think of 
the fruits,— the Gospel to the Gentiles, the army of martyrs, the millions 
of households in a large portion of the world, serving God constantly for 
more than 1800 years. And each individual saint to be looked after (and 
each sinner, too), and every ruler, and the nations struggling with each 
other — 'so far, and no further' — the grand result working out under the 
Comforter's administration. When the timid disciples come to see it, how 
glad they will be that Jesus did it Just so." 

As A Main Evidence, Andrews Misuses A Statement J^ever Made 

by Luther 

Andrews and White had written a considerable number of articles 
for the Review, partly to refute Crosiers view that the messages in 
Revelation 14 were not to be proclaimed till the millennial age, partly 
also to refute the statements in the Advent Herald that their proclama- 
tion had already begun in the middle ages. Meanwhile, Crosier s 
followers had grown to a considerable number, and the Herald also 
remonstrated. In order to refute both, Andrews launched, beginning 
January 23, 1855, eight articles in the Review, which, in the fall of that 
year, appeared as a pamphlet, entitled The Three Angels of Revelation 
14: 642. Here Andrews makes the following statement for the first 
time, as counter-proof, that Luther never proclaimed the Messages: 

"Martin Luther did not make this proclamation, for he thought the 
judgment about 300 years in future. And finally the history of the church 
presents no such proclamation in the past." "Its total silence respecting 


such a proclamation is ample proof that it never was made, and should 
put to silence those who affirm that it has been made." (Review, Vol VI 
p. 162.) 

Andrews does not tell where this quotation is found, but Winter 
uses it already in 1844 in the Advent Harbinger, page 71, without say- 
ing where Luther's statement may be found. In his book entitled, The 
Voice of the Church on the Coming Kingdom of the Redeemer' pub- 
lished in 1855, D. T. Taylor was in full harmony with S. Bliss to the 
end that the Advent message never ceased its warning. In 1881, Hast- 
ings revised the work, and in his preface (p. ix), he queries: 

"How are we certain that the judgment is hundreds of years distant 
from us, when, for ages past, the church has considered it near to them"' 
Have we a new revelation? Has God not rather proclaimed that the hour 
of his judgment is at hand? Has he not said, 'Behold I come as a thief?" 

In an array of seven hundred prominent witnesses, who expected 
that the Lord's coming was imminent, quite a number of statements are 
given from the pen of Luther, and of Melancthon (pp. 154-159). But 
among them one is quoted that seems like a shrill discord among all the 

"Near the time of his death, he said, I persuade myself verily that 
the day of judgment will not be absent full 300 years more. God will not 
can not, suffer this wicked world much longer" (Table Talk Chapters 
1 and 9.) ( ?) . ' 

Table Tal\ was not written by Luther, and in vain did the present 
writer hunt in the German editions for such a statement, even in the 
new Wittenberg edition. The statements from Luther's own pen state 
the contrary, beginning in the year 1522 and ending near his death 
in 1545: 

1530. "The world runs and hastens so surely to its end that I am 

often strongly impressed that the last day will come sooner than we can 

£l" s h the translation of the Holy Scriptures." (Erlangen Edition, XLII 
232-321, on Daniel.) 

"For the gospel has therefore shone so clearly forth now in order 
that Christ will execute both pope (which he has already commenced) and 
Turk and check their power, to fully redeem us by his glorious appearing 
which we expect daily." (Erlangen Edit., XLI, 225, Hes. 38-39.) 

1534. "For we are now as Dan. 2 states only the last toe of the great 
image. Wherefore have we, having reached the end of the world, the 
defiance, that is but a little while, we are now about to take the last' leap 

? n r d i7f ~ e t U £ w s }l*l l al] be Sieved with Christ." (Erlangen Edit, 
LI, 153. To I Cor. 15.) 


Elliott (Horae Apocolypticae, II, 134) testifies about Luther: "The 
prevalent idea of its being near at hand, remained with him even to his 
dying hour." 

His great consolation was always that the day of judgment had 
surely dawned upon the papacy with the renewed light of the gospel. 
So that, at the time of the burning of the papal bull, he exclaimed : 

"O Lord Christ! Look down upon this, let the day of judgment come 
and destroy the Devil's lair at Rome. Behold him, of whom St. Paul 
spoke in 2nd Thessalonians 2: 2-3 ff." (Weimar, edit. VI, 453.) 

That Taylor is used as an authoritative source is clearly shown by 
the Great Controversy (edited 1911, pages 302-303) . Andrews is ut- 
terly disregarded, but Taylor-Hastings is stressed in a few lines opposite 
on page 335 about Luther giving the message with growing loudness: 

"We are past the age of darkness. A mighty voice began three centuries 
ago (written in 1855) to 'proclaim the hour of God's judgment at hand.' 
It waxeth louder and louder. The Lord cometh !" 

From this very Taylor, who made such a positive statement about 
the proclamation of the judgment hour ever since the Reformation, 
Andrews dared to garble his apparent evidence that Luther never could 
have fulfilled Revelation 14! This false statement Seventh Day Ad- 
ventist writers still retain in their works, though the present writer, in 
his letter of June 2, 1931, called the attention of Editor Wilcox and 
five other Seventh Day Adventist leaders to its spuriousness. 

"The Impelling Force of Prophetic Truth" 

This is the title of a work of over 600 pages, the material for which 
the present writer collected in the British Museum library during a 
period of six months research, to provide a mass of material, as evident 
proof that the statements of the Advent Herald and Editor Bliss during 
the years 1851-1852 were sound, and not "absurd" as White and An- 
drews contended. But that the contrast might be even more striking, 
we add what Uriah Smith (Thoughts on Daniel and Revelation, Wat- 
ford, 1921, p. 554) has boldly claimed concerning the Reformation; 

"Here some seem disposed to make quite a determined stand, claiming 
that Luther and his co-laborers gave the first message, and that the two 
following messages have been given since his day. This is a question to be 
decided by historical fact rather than by argument; and hence we inquire 
for the evidence' that the Reformers made any such proclamation. Their 
teaching has been very fully recorded, and their writings preserved. When 
and where did they arouse the world with the proclamation that the hour 


of God's judgment has come? We find no record that such was the 
burden of their preaching at all. On the contrary, it is recorded of Luther 
that he placed the judgment some 350 years in the future from his day." 

Not knowing at the time what Editor Bliss had done, I submitted 
my MS. to the Review office. It was not until after several years had 
passed after I had handed it to Editor Wilcox that he gave me his view 
and counsel: 


"Dear Br. C. : I have now completed the reading of your MS. The 
manuscript surely shows a large amount of research and extensive reading 
and you have brought together data and facts not found in any other 
volume. I would suggest a cutting out of all references to earlier 
interpretations of the three- fold message of Revelation 14, because I can 
not believe that any of the Reformers or preachers of past ages have 
ever given that message. I would cut out all reference to visions 
connected with the past movements for the reason of misunderstanding, 
for fear that some might think you were drawing an analogy between past 
and present movements. 

"F. M. Wilcox." 

"June 3, 1931." 

Strange contrast! Smith claiming that there is "no record that 
the Reformers made any such proclamation." If such records are pro- 
duced from scores of commentaries and works in mass, Editor Wilcox 
suggests, in order to uphold his august opinion, "a cutting out of all 
references to earlier interpretations of the three-fold message of Rev. 
14!" Such apparent contradictions decided the present writer, in 1931, 
when, for a week he met with thirty-four leading Seventh Day Ad- 
ventists, in Omaha, Nebraska, henceforth to stand for the truth as it is 
in Christ Jesus, foretold in prophecy, and its exact fulfilment recorded 
in the annals of historic truth, without regard to egotistical claims of 
any church or sect, The above named work, The Impelling Force of 
Prophetic Truth, most highly recommended by leading religious jour- 
nals of Great Britain and of the United States of America, contains a 
picture of a silver coin struck in honor of Luther, representing him as 
the angel, given the very message "Babylon is fallen," which I found at 
Wittenberg. During the centenary celebrations of the Reformation, in 
1631, 1731, 1744, there were printed large editions of a picture repre- 
senting the Lutheran Church as a candlestick, with the Bible under- 
neath, and the Holy Spirit above; to the right, was Luther, and an 
angel sounding Revelation 14: 6; to the left, was the Elector and over 
his head, Revelation 18: 4, "Come out of her." * 

i ■ m— ■■ * 

* Impelling Force of Prophetic Truth can be obtained from Thynne & Co., Ltd., 28-30 
Whitefriars Street, Fleet Street. London. E.C. 4, London, England, by remitting 5 
shillings and 6 pence ($1.25), with the order. 


"The identical picture of the candlestick of true religion as the same 
is, in short, represented in the Augsburg Confession, being annointed 
by the Holy Spirit, founded on the rock of the Apostles and Prophets 
in the word of God, also kept in clear light in view of the most secure 
protection during one hundred and seventy- eight years, and preserved 

until the end of the world." (See page 62). 


Martin Luther and the Gospel of the Reformation 

To what extent the gospel message of Revelation 14: 642; and 
18: 4 ff., was the divine moving power of the Reformation is indi' 
cated by the preceding illustration which was used in the several 
celebrations of the Reformation in 1631, 1731, and 1744, with the 
various inscriptions printed in German and Dutch. From these Bible 
texts, it is clear that Luther proclaimed the everlasting gospel in its 
purity, and that the Elector of Saxony (Wittenberg) was the first 
ruler to take that step out of the spiritual Babylon. 

The inscription at the bottom of the illustration reads as follows: 

"The identical picture of the candlestick of true religion as the same 
is, in short, represented in the Augsburg Confession, being annointed by 
the Holy Spirit, founded on the rock of the Apostles and Prophets in the 
word of God, also kept in clear light in view of the most secure pro- 
tection during one hundred and seventy-eight years, and preserved until 
the end of the world." • 

The whole structure rests upon three mountains upon which is 
this inscription: 

"And are built upon the foundation of the apostles and prophets, 
Jesus Christ himself being the chief corner-stone.- Ephesians 2 : 20." 

Trampled under foot in the foreground are the papistical errors 
condemned in the Augsburg Confession; namely, 

"Rejecting, or the refusal of, the cup at the Lord's Supper ; Compulsory 
celibacy of the priests ; The Mass a sacrifice ; Compulsory auricular confes- 
sion; Distinction of meats at festivals and fasts; Monastic vows; Secular 
domination -by bishops to the spiritual disadvantage and corruption of the 

On the face of the Ark of the Covenant, which rests on the sum- 
mits of the three mountains, is shown the celebration of the conclusion 
of the "Munster'Osnabritc\er Peace of 1649." Above this is inscribed, 
"The Passau Treaty and Contract, 1555." Upon the Ark rests the 
Holy Bible, with an angel at each end. Just above the Bible is written, 
"Law and Gospel." 

An inscription on the base of the candlestick proclaims that, 
"The Word of God rests in eternity." Each of the seven branches 
of the candlestick, which is overshadowed by the Holy Spirit, in a 
triplet of pictures illustrates its several powers; namely, 

Attracting, Enlightening, Sanctifying, Comforting, Strengthening, Pre- 
serving to eternal life. 


The angel on the left, facing the Elector, holds in his hands the 
"Augsburg Confession." Beneath this angel is written, "Behold, he 
that keepeth Israel shall neither slumber nor sleep. Psalm 121: 4." In 
his left hand, the Elector holds a rod, symbol of "Law, the staff of 
Moses the taskmaster ." Written along the rod, just above the Electors 
hand, appears, "To this 1 hold fast." Beneath the rod and between the 
Elector and the end of the Ark, is inscribed, 

"That good thing which was committed unto thee keep by the Holy 
Ghost which dwelleth in us. 2nd Timothy 1 : 14." 

Resting upon the ground beside the Elector, at his right, is the 
herald's shield, above which is written, "The sword be my herald's 

decoration. I fear not because God is with me." To the left of the 
sword appears, 

"But continue thou in the things which thou hast learned and hast 
been assured of, knowing of whom thou hast learned them. 2nd Timothy 
3: 14." 

Just above the point of the sword, as the real moving power con' 
cerning the outcome, is the following: 

"Come out of her [the spiritual Babylon], my people, that ye be not 
partakers of her sins, and that ye receive not of her plagues. For her 
sins have reached unto heaven, and God hath remembered her iniquities. 

Revelation 18: 4-5." 

On the right hand, opposite the Elector, stands Luther. Just 
above his herald's shield on the ground at his left, is written, "My 
heart rests amid roses, but stands amid the cross." Above this is 

"For I have fought a good fight, I have finished my course, I have kept 
the faith: Henceforth there is laid up for me a crown of righteousness, 
which the Lord, the righteous judge, shall give me at that day: but not to 
me only, but unto all them also that love his appearing. 2nd Timothy 4: 7-8." 


In front of Luther, near the right hand end of the Ark, is written 
the following: 

"Fear not, little Hock ; for it is your Father's good pleasure to give 
you the kingdom. Luke 12: 32." 

Near the tip of the flowering olive branch which Luther holds in 
his right hand, is found, "The Gospel is signified by Aaron s flowering 
olive branch. Numbers 17: 8." 


Along the olive branch, from the hand upward, is written, "This 
1 teach diligently." 

The angel on the right, looking downward toward Luther, holds 
in his right hand a book, entitled, "The Everlasting Gqsphl." In his 
left hand, he holds a trumpet whence streams forth this message: 

"And I saw another angel fly in the midst of heaven, having the ever- 
lasting gospel to preach unto them that dwell on the earth, and to every 
nation, and kindred, and tongue, and people, saying with a loud voice, 
Fear God, and give glory to him. Revelation 14 : 6-7." 

Herein it is unmistakenly proven that Luther founded his work 
of the Reformation upon these divine messages in the 14th chapter of 
Revelation. And, as the papal abuses of his day remain until the 
present time, and to them has been added that of the Pope's infalli- 
bility, this threefold message, with its everlasting gospel preached in its 
purity, is as necessary today as the only means of salvation, as it was 
four hundred years ago. In leading German Bibles (Stuttgart's edition, 
e. g.,) Revelation 14: 6-7 is marked as one of the twelve texts for the 
festival of the Reformation. (Appendix, pp. 26, 16). 


The Visions Questioned, and Finally Made A "Test" 

James White tried his best to gain Validity for the substitute of the 

1847 tract; but, as long as a considerable number of copies existed, the 
omissions were questioned. Besides the Harbinger, there arose the 
"Messenger Party," who, in August, 1854, in the Messenger of Truth, 
sharply criticized the visions; so that James White, in the Review of 
October 16, 1855, (Vol. VII, p. 61) under the heading "A Test," 
declared : 

"There is a class of persons, who are determined to have it that the 
Review and its conductors make the views of Mrs. White a Test of doctrine 
and Christian fellowship. . . . What has the Review to do with Mrs. W's 
views? The sentiments published in its columns are all drawn from the 
Holy Scriptures. No writer of the Review has ever referred to them as 
authority on any point. The Review for five years has not published 
one of them. ... It should be here understood that all these views as 
held by the body of Sabbath-keepers, were brought out from the Scriptures 
before Mrs. W. had any view in regard to them, . . . If we choose to 
believe Mrs. W's views which harmonize with the Word, this is our 
business and nobody's else." 

But when the opposing party was turned down and' separated, 
then a conference was called on November 16, 1855; and J. Bates was 
made chairman. The publishing plant was to be removed to Battle 


Creek, Michigan, and Brother White was to be subject to the advice 
of the financial committee. Bates, Cottrell, and J. H. Waggoner were 
"appointed to address the saints in behalf of the Conference, on the 
gifts of the church. " This committee recommended, on account of its 
good tendencies: 

"to your candid consideration the contents of the book entitled 'Ex- 
perience and Views/ believing them to be agreeable to the word of God, 
and the spirit of the Gospel. Dear Brethren, while we hold these views 
as emanating from the divine Mind, we would confess the inconsistency 
(which we believe has been displeasing to God) of professedly regarding 
them as messages from God, and really putting them on a level with the 
inventions of man. We fear that this has resulted from unwillingness to 
bear the reproach of Christ, and a desire to conciliate the feelings of our 
opponents, but the Word and our own experience have taught us that 
God is not honored, nor his cause advanced, by such a course." ''To say 
that they are of God, and yet we will not be tested by them is to say 
that God's will is not a test or rule for Christians, which is inconsistent 
and absurd." 

This report appeared, December 4, 1855 (pp. 78-79) in the first 
issue of the Review printed in Battle Creek, Uriah Smith being editor. 
Mrs. White's earliest comment on this, entitled "Captivity Turned," is 
quite suggestive: 

''At the Conference at Battle Creek . . . God wrought for us. The 
minds of the servants of God were exercised as to the gifts of the Church. 
If God's frown had been brought upon his people because the gifts had 
been slighted and neglected, there was a pleasing prospect that his smiles 
would again' be upon us, and he would graciously revive the gifts again, 
and they would live in the church, to encourage the fainting soul, and to 
correct and reprove the erring." (Spiritual Gifts, II. 203.) 


Her husband became so pliable that, in an article (p. 92), entitled 
'The Testimony of Jesus," written under date of December 18, he made 
this new comment on Revelation 12: 17: 

"Sabbath-keepers often quote this text, yet we think but few under- 
stand and realize its full import. There can be no doubt, but 'the command- 
ments of God,' mentioned in this text, are the decalogue ; but what is 'the 
testimony of Jesus'? Men may give different answers; but it should be 
distinctly understood that the Bible gives but one answer, to this important 
question. Said the angel to John, 'The testimony of Jesus is the spirit of 
Prophecy.' (Revelation 19: 10.) 

Hitherto, Bible texts, e. g., I Peter 1: 10; Revelation 1: 19; 12: 11, 
had served to give, even to the Whites, the correct interpretation, har- 
monising Revelation 12: 17 with Revelation 14: 12, and stressing Reve- 
lation 19: 10. ''The Spirit, soul and substance of prophecy, is the 


testimony of Jesus." (Life Sketches, p. 335). Henceforth Mrs. 
White's pen enjoyed the fullest liberty. When she pretended to have 
seen in vision what no one prophet ever saw — the main events since the 
fall of Satan until his destruction, — Cottrell, the second member of the 
special committee, could set forth, in 1858, in a nine page introduction, 
that the Seventh Day Adventists, as the remnant, had, according to 
Revelation 12: 17; 19: 10, in Mrs. White, "the testimony of Jesus." 
(Spiritual Gifts, Vol. I, pp. 746). In 1860, in "Spiritual Gifts," Vol. 

2 , she recorded anew her own experiences, views, and labor. Prefacing Vol. 

3, Facts of Faith, in 1864, James White praised Spiritual Gifts as the 
great boon of Seventh Day Adventists above human creeds (pp. 9'32). 
But, strange to say, she here records in Chapter 6, entitled "Crime be- 
fore the Flood," the successful amalgamation of man and beast. As a 
result of her prolific writings, in Visions, 1868, Uriah Smith had to 
answer not less than fifty 'two objections, the last one dealing with 
"suppressions;" but, instead of honestly confessing them, he made the 
matter worse by his puerile excuses. 

The Misleading Preface of the Publishers, in 1881 

The original unabridged edition of the early visions was 
published in 1847. In the edition of 1851, a number of very important 
omissions were made, which gave rise to serious objections. The long 
delay of the reprint caused the opponents "to make loud claims that 
there was a desire to suppress" important parts of her visions. A 
new edition finally became "imperative," by 1881. But when 
the publishers, in full harmony with James White, wrote their preface, 
they dodged the real issue, calling the abridged edition of 1851 the 
original edition, instead of that of 1847, thus misleading the public by 
an intentional falsehood: 

"Footnotes giving dates and explanations . . . will add to the value of 
this edition. Aside from these, no changes from the original 
work have been made in the present edition, except the occasional employ- 
ment of a new word, or a change in the construction of a sentence, to better 
express the idea, and no portion of the work has been omitted. 
No shadow of change has been made in any idea or sentiment of the 
original work, and the verbal changes have been made under the author's 
own eye, and with her full approval." Publishers. 

The present writer, being asked in 1899 to provide the German 
edition with a preface, and having no knowledge of the 1847 edition, 
on the strength of this misleading preface, asserted that there had never 
been any omissions; and naturally called the edition of 1851 the 


original edition. But, in reality, important omissions from the original 
visions were perpetuated in the 1881 edition; the appearance of truth 
had been preserved, but at the cost of Christian honesty. The few 
remaining copies of the original 1847 edition were most carefully 
guarded, until Editor Woodward, of Portland, Maine, obtained the 
copy of G. W. Amadon long enough to photograph the omissions. 
His copy aroused me to question my successor, L. H. Christian, about 
the matter. Obtaining his original copy, I have since translated and 
published it in German, adding notes of explanations, and printing 
all omissions in heavy type. 

But in spite of all information obtained from original documents 
found in libraries, proving that Mrs. White is a false prophetess, the 
former President of the Seventh Day Adventists, W. A. Spicer, never- 
theless emphasised as late as 1929, in his Certainties of the Advent 
Movement, Washington, D. C, that Seventh Day Adventists accepted 
Mrs. White as an inspired prophetess. We find such sentiments as: 
"The Spirit of prophecy in the two movements, 1 ' the exodus and the 
Seventh Day Adventists (pp. 181-228). As Moses, the prophet, led 
Israel forth to the earthly Canaan, so the gift of prophecy by Mrs. 
Ellen G. White certainly leads the Seventh Day Adventists to the 
heavenly Canaan! "No years seem more marvelously to manifest the 
divine origin of this gift than those early years, when a young woman 
of seventeen and eighteen and onward was bearing messages." But 
from those early visions from God, Seventh Day Adventists dare 
to drop out whole sentences; and, for years, have tried to hide the 
facts! How contradictory the Seventh Day Adventist position really 
is, the pamphlet, entitled, Divine Revelation the Prophetic Gift, written 
by F. M. Wilcox, chief editor of the Review, plainly reveals, when, on 
p. 32, he stresses the alternative: "The source of inspiration either from 
above or from beneath. " And yet he himself dares not to 
consider them "an Addition to the canon of Scripture." If the fol- 
lowing statement of his is correct, why not? 

"As Samuel was a prophet to Israel in his day, as Jeremiah was a 
prophet in the days of Captivity, as John the Baptist came as a special 
messenger of the Lord to prepare the way for Christ's appearing, so we 
believe that Mrs. White was a prophet to the church of Christ today. 
And the same as the messages of the prophets were received in olden 
times, so her messages should be received at the present time." 

Mrs. White is regarded as an equivalent, in every respect, to John 
the Baptist, even, the greatest of all the prophets; and yet her writings 
are unworthy "to be an addition to the canon of Scripture!" In her 


behalf, he even quotes Revelation 12: 17; 19: 10, on the title page. 
Why does he hesitate to draw from his premises the only possible 
conclusion? Because he is well aware that thousands of Seventh Day 
Adventists are not ready to accept such a conclusion. His hesitation 
confirms us in our own conclusions, drawn from all the other evidence; 
and, therefore, we do not hesitate to apply to Mrs. White the warning 
of our blessed Lord: "Beware of false prophets, who come to you in 
sheep's clothing." 


Human Unscriptural Fallacies 

1. From 1840 until 1843/44, William Miller of New England as- 
sumed that "about the year 1843" Christ would clean the sanctuary by 
fire, thus creating, with the Millennium, a new earth. When 1843 
ended, he extended the time to the 21st of March, 1844, the Jewish 
New Year. When his assumption failed, he openly confessed it. (Spir- 
itual Gifts, Vol. I, pp. 96401) Mrs. E. G. White "W. Miller, The 
First Angels Message" of Revelation 14: 6-7. 

2. From March 22 until October 22, 1844, S. S. Snow, gradually 
gaining a mighty influence over all Adventists, stressed, not only that- 
all unbelievers of his message were fallen Babylon; but, by misinterpre- 
tation of Mark 13: 32, claimed that the Father had revealed to him thai 
the 22nd of October, 1844, was the definite date of Christ's coming to 
exchange the righteous and to destroy the wicked. A tarrying of six 
months (in reality over seven) was caused, as Ezra did not arrive in 
Jerusalem before the fifth month, and needed several months to start 
the rebuilding; but that the great date of delivery was the jubilee year 
of the atonement day. That this jubilee year was still years in the 
future, and that the Jewish day of atonement was on the 23rd day of 
September, did not matter to him.- In order to gain time, he adopted 
the reckoning of the Karaites, a small sect in Crimean Russia. After 
this new failure, he fixed the atonement day of 1845 as the right date. 
In her vision in December, Prophetess White, but seventeen years old, 
declared the midnight cry of Snow to be the bright light, giving the 
second angels message. (Spiritual Gifts, Vol. I, pp. 101408). 

3. As James White, with many other Adventists, was deceived in 
1845 also, Crosier published his pamphlet on the 7th of February, 
1846, claiming in a lengthy introduction and conclusion, that the en- 
trance into the most Holy perhaps took place on the 22nd of October, 
1846; but, within a year, he withdrew it all, placing the entrance into 


the most Holy in the future millennium. Mrs. White, by a vision, en' 
dorsed the pamphlet, April 27, 1847; but took off both legs and the 
head, and left it a lifeless trunk. (A Word, p. 12). 

4. In 1850, Captain J. Bates urged that the seven drops of blood 
were evidence of seven years duration. This the prophetess endorsed 
on June 27, 1850. Thus both expected that Christ would come out of 
the most Holy in 1851. (Early Writings, pp. 54-57). As editor, James 
White doubted this, and proved its fallacy. 

5. In 1851, J.N. Andrews, along with James White, later with 
U. Smith also, attempted to prove that the two horned beast was to be 
realized in the United States of America; and that it would finally 
enforce a world-wide observance of Sunday as the mark of the beast, 
in contrast to the Sabbath as the seal of the living God, In this, the 
prophetess White saw the fulfilment of the third angels message in 
Revelation 14: 9-12. (Spiritual Gifts, Vol. I, pp. 116-124). This view, 
endorsed by Prophetess White, and presented as the third message, has 
been accepted by the Seventh Day Adventists since 1851. Their num- 
bers have increased to upwards of 400,000, and have spread over all 
the earth; but they are still waiting for its fulfilment. Fallacy after 
fallacy has been an outstanding mark in their history. 

Divine Prophecies and Their Exact Fulfilment 

1. Before the foundation of the world, between the Father and 
Son, there was a covenant of grace, that in Christ by love we should 
be holy by faith. (Ephesians 1 : 4) . 

2. Created perfect, Adam and Eve fell; but, as the first prophecy, 
they heard the gospel in Eden. Abel believed, and Enoch was trans- 
lated. (Genesis 3: 15; Hebrews 11: 4-5). 

3. As the most perfect type of Christ, Melchisadec, being king of 
righteousness and peace and priest of the Most High, blessed Abraham. 
(Hebrews 7: 1-4). 

4. Blessed, Abraham believed Christ's power against hope, which 
was imputed to him for righteousness. God made the covenant of 
grace with Abraham 430 years before Sinai; and by oath insured the 
inheritance to him and Christ. (Romans 4: 18-25; Galatians 3: 14-48). 

5. As the angel of the covenant, Christ freed Israel from Egyptian 
bondage; Moses beholding his glory by faith. But Israel rejected sal- 
vation in Christ, and perceived not his perfect type in the continual 


lamb-offering; thus Israel ended the bondage of the law; but the glory of 

the Most Holy remained hidden. (2 Corinthians 3: 7-15; Galatians 
4: 24). 

6. Solomon turned to other gods in his old age, and Israel and 
Judah followed and defiled the sanctuary with most detestable idolatry; 
therefore the temple was burned, and God's hidden glory departed for- 
ever. Esekiel set forth divine judgments in prophetic time; and, by 
the same standard, Daniel foretold the New Testament persecutions of 
the saints in three and a half times. The seven times (2,520 years) be- 
gan with the Assyrian bondage of Israel, and form the perfection of 
mathematics, being exactly divisible by any of the ten numerals. (1 
Kings 11: 741; Eze\iel 4: 6, 8: 6; Daniel 7: 25). 

7. Christ, "the wonderful numberer 1 (palmoni — margin — Daniel 
8: 13), enlightened the prophets so that they "testified before-hand" his 
sufferings and glory. In the seventy prophetic weeks, as the first part 
of the Sanctuary Cycle, covering 2,300 years, the great atonement work 
of Christ was to be perfected, and at the end of the 2,300 days "the 
sanctuary should be justified." (1 Peter 1: 10-12; Daniel 8: 12 — mar- 
gin: Hebrew, justified).* 

8. By divine instigation, King Cyrus and Darius agreed to rebuild; 
but not ere Artaxerxes so decreed, and sent Esra at New Year, 457 
B. C, when the seventy weeks, and, with them, the 2,300 years began. 
(Ezra 1: 2; 6: 1; 7: 9-26). "Antiochus took away the daily sacrifice 

* The Hebrew tsadaq, being a suffix of the word Melchisedeq, is a very pregnant 
term for the accounted righteousness by faith, which this king evidently enjoyed. 
Both the verb and noun are used several hundred times in the Bible to denote righteous- 
ness; but only in Daniel 8: 14, is the passive form (niphal) found. Young in his 
Concordance translates it "to become, be accounted righteous." Keil says "the sanctuary 
is brought into the right state": Gesenius gives the following: "Nitzdeq-Kodesh — the 
sanctuary will be made righteous; i. e., its honor will be vindicated;" the Masoretic 
Text of the scriptures reads, "then shall the sanctuary be victorious." 

Gesenius, Hebrew Grammar, "Nitzdek-kodesh (nifal meaning passive): to be declared 
just, hence to be vindicated from wrongs. Daniel 8: 14." A careful reading of Daniel 8: 11-14 
settles the fact that the wicked one manifests himself to the prince of the host (Christ). He 
does this by taking from him the daily sacrifice, representing the true lamb-offering and 
casts down the Sanctuary, and therewith the truth. In Daniel 11: 31; 12: 11, it is 
written that by placing the abomination that maketh desolate, instead of the daily 
sacrifice, he does pollute the Sanctuary. Instead of the perfect lamb-offering, a 
desecrating abomination is placed, which must, first of all, as it is seen in II Chronicles 
29: 16, be removed. After its removal the true everlasting offering is the justifying 
means of vindicating the Sanctuary. The abomination was already there when the 
Egyptian golden calf was so placed. Later, in Hosea 8, when the house was filled 
with the wicked abominations; later, when Antiochus as a weak type desecrated the 
Sanctuary; later, when Roman paganism did it; then, when the Roman Catholics with 
their idolatrous transubstantiation did it; and, later yet, in eastern Rome, the Moham- 
medans were guilty of the same abomination. When all this pollution would be removed 
and Christ gained his place as the only true sacrifice, then would the Sanctuary be 


for a few years; the Romans for many ages, and cast down the temple;" 
thus Antiochus is but a weak type of the New Testament Antichrist 
during the long period of the apostasy in Western and in Eastern 
Rome. The Maccabees nowhere expressed hopes of Christ as the 
future Messiah. 

9. When Christ appeared in the flesh and lived a sinless life as the 
Lamb of God, the culmination of all prophecy was reached. The Bap' 
tist pointed to him as the Lamb of God, testifying "This is the Son of 
God." John 1: 29-34; Hebrews 10: 9. 

10. When Christ died in the midst of the seventieth week, the 
atonement was finished by the one sacrifice, reconciliation for iniquity 
having been made, Christ brought everlasting righteousness, sanctified, 
was anointed as the most Holy at the resurrection, the disciples testi' 
fying that they beheld his glory, full of grace and truth. (Daniel 9: 
24; John 1: 14). 

11. Christ sat down on the right hand of the Majesty on High, 
as our great high priest and king, after the everlasting order of Mel' 
chisedec. After his ascension the very image of the things came, and 
Christ as the Holy One, the author of life, became the chief corner 
stone of the temple, the apostles and prophets the foundation, and all 
believers the lively stones. (Hebrews 1: 3; 7: 21-28; Ephesians 2: 

12. On the day of Pentecost, the Twelve filled with the Holy 
Spirit, presented the name of Christ as the only salvation. Through 
their ministry, the 144,000 of natural Israel believed, were sealed as 
the first fruits to God and the Lamb, were marked in the book of the 
Lamb, having his and his Father's names in their foreheads. (Acts 3: 
37-41; Revelation 7: 4; 14: 4). 

13. According to the solemn promise to Abraham, the gospel was 
given to the Gentiles by the ministry of Peter; they were filled with the 
Holy Spirit in Camrea; and Barnabas, with Paul, raised up a large 
church at Antioch. Directly "by the Revelation of Jesus Christ," Paul 
had received the full light of the gospel; and, on account thereof, cir' 
cumcision and the ceremonial law ceased as shadows among the Gen- 
tiles. (Acts 10: 34-48; 11: 20-26; Galatians 1: 12). 

14. The Judai^ers tried to pervert the gospel at Antioch, and 
protested at the council at Jerusalem; but the Twelve, with Paul, set 


forth the truth. Under great persecutions, Paul cursed the perverters 
and exposed the mystery of iniquity. (Acts 15: 1, 5, 24; Galatians 1: 
6-9; 2 Corinthians 11: 2-15; 2 Thessalonians 2:7). 

15. Later on the part of the Gentiles the apostasy from the Moral 
Law, confirmed by the gospel, began with Constantine and fully de- 
veloped in the papacy. (Daniel 7: 25; 2 Thessalonians 2: 3'?; Revela- 
tion 17: 4-5). 

16. Gospel and Law being thus perverted, Christ sent forth four 
angels with trumpets of wrath against the Western Roman empire, 
overthrew it in 476 A. D., thus creating the deadly wound. (Revela- 
tion 8: 7-12; 13: 2-3). 

17. None of the ten rulers daring to claim the empire, the bishop of 
Rome quickly filled the vacant; and, in 533 A. D., Justinian, as em- 
peror of the East, declared the bishop to be head of all the churches. 
The papacy helped to create, in 800 A. D., the German Roman empire; 
and by the great red dragon's investigation, the deadly wound was 
healed; and the beasts out of the sea and out of the earth were ready 
for action. (Revelation 13). 

18. Under the first trumpet of woe, Mohammed appeared, Jeru- 
salem was conquered; and, during five prophetic months, or 150 years, 
the Saracenic empire, with Bagdad as its capital, spread. Under the 
second woe, the Turks completed the subjugation of Eastern Rome, 
raising Constantinople as their capital in 1453 A. D. Their power was 
to last an hour, a day, a month, and a year, or 391 years, ending in 
1844 A. D. (Revelation 9). 

19. Beginning with the 1260 years of apostasy, the Threefold 
Message, as a unit, sounded its warning, having the everlasting gospel to 
evangelise, warning against fallen Babylon and the mark of the Beast, 
threatened by Rome under capital punishment. As a sign of distress, 
the two witnesses prophesied during the 1260 years in sackcloth, the 
pure woman had to be shielded in the wilderness, and the Reformation 
could only stress the restoration of the perverted gospel; but true bap- 
tism and the true rest day caused great distress. (Daniel 7: 25; Reve- 
lation 7: 14; 11: 2-7; 12: 14,45; 13: 7-18; 14: 643). 

20. The Ancient of Days, having declared by oath that after 2> l / 2 
times, the power of the saints should no longer be broken, beginning 
with the French Revolution he poured out the seven vials of judgment 


against the wicked. But for the wise, Christ in his mercy instigated the 
great missionary movement. In 1792, the Baptist and the London mis' 
sionary societies led out; and the British and the American Bibl§ So- 
cieties followed, distributing many prophetic works. (Daniel 7: 944; 
12: 4; Revelation 15, 16). 

21. Prom 1452 onward, prophetic expositors pronounced the 2,300 
days as years. Pastor J. P. Petri of Seckbach fixed the commencement 
of the 70 year-weeks also as the beginning of the 2300 year-days, thus 
457 B. C— 1844 A. D. (Aufschlusz Zahlen Daniels und der Offenbar' 
n °g> P- 9 ). In London, the commentator Hans Wood (under M. D.) 
fixed the same date in 1787; many followed, among them, the noted 
chronologist W. Hales (A J^ew Analysis of Chronology, London, Vol. 
II, p. 517). In 1827, Mehemet Ali, being informed by his minister 
of war and he by the later Bishop Gobat of Jerusalem of the neat fall 
of Turkey out of Daniel, was about to subdue Turkey. In his dire 
need, the Sultan appealed to the great powers. As spokesman for the 
powers, England demanded, as the great issue, the abolition of capital 
punishment of Christian converts from Islam, as set forth in the Koran. 
Finally, on the 21st of March, 1844, the Sultan decreed that, "The 
Sublime Porte engages to take effectual measures to prevent henceforth 
the execution and putting to death of the Christian who is an apostate." 
E. Bickersteht, who with others had set the date Jewish New Year 
1844, describes the fulfilment by full diplomatic references. (Practical 
Guide, London, Sept. 24, 1844, pp. 384-94). 

22. Beginning at the New Year 457 B. C, the persecuting papal 
power was broken at the end of 1260 years, and the Mohammedan 
power at the end of exactly 2300 years. Since then the everlasting 
gospel is being freely preached as "a witness" in one thousand tongues 
to all the world, (Matthew 24: 14). Christ's oath in Matthew 24: 
14, is in full harmony with Daniel 12: 7, that, after the 7> l / 2 times, the 
oppression of the saints would cease; and the oath in Revelation 10: 6-7, 
that the time of oppression would be no longer; but that, at the begin- 
ning of the sounding of the seventh angel, the mystery of God as 
revealed in the everlasting gospel, "should be finished, as he had de- 
clared to his servants the prophets." "Blessed," indeed, is he who 
defends Truth as the most precious gift of Christ, and who heeds his 
admonition: "Behold, I come as a thief. Blessed is he that watcheth, 
and keepeth his garments, lest he walk naked, and they see his shame.'" 
(Revelation 16: 15). 




(The pages given refer to this pamphlet, and not to those of the author- 
ities cited. The index, though not exhaustive, and often inconsistent, is 


believed to be sufficient for all practical purposes.) 

Advent-Herald (Himes-Biiss) , pp. 7, 9, 48, 51, 53, 57, 59. 

Advent-Review (Uriah Smith, et al.), pp. 9, 10, 16, 18, 23, 35, 37, 42, 

43, 46, 48, 51, 53, 54, 55, 56, 57, 60, 64, 65, 67. 

Andrews, J. N. 

Quotes Martin Luther in Advent Harbinger, p. 58. 
The Sanctuary (in Advent Review), p. 55. 
The Three Angels of Revelation, pp. 52, 57. 

Bates, Joseph 

A Seal of The Living God, pp. 35, 37. 
Beast with The Seven Heads, p. 48. 


Fairhaven, p. 46. 

Second Advent Waymar\s, p. 33. 

The Opening Heavens, pp. 27, 29, 30, 31. 

The Seventh Day Sabbath, p. 27. 

The Typical and The Antitypical Sanctuary, p. 41. 

Bickersteht, E., Practical Guide, p. 73. 

Bliss, S., Analysis of Sacred Chronology, p. 55. 

Canright, D. M., Life of Mrs. White, pp. 12 (footnote), 35. 

Conradi, L. R. 

(German Seventh Day Adventist) Adventbote, p. 18. 

The Impelling Force of Prophetic Truth, pp. 59, 60 (footnote). 


Cooke, J. B., Advent Testimony, p. 27. 

Crosier, O. R. L. 

Advent Review Extra, p. 44. 
Midnight Cry, p. 56. 
Reminiscences, p. 56. 

The Day Dawn, pp. 16, 19, 24, 25, 32, 33. 
The Day-Star, pp. 20, 23. 
The Day-Star Extra, pp. 18, 19, 23, 26, 32, 33 
Whitby's Temporal Millennium, p. 56. 

Dexter, E. P., The Search Light, p. 56. 

Edson, Hiram 

The Advent Review Extra, p. 44. 
The Time of The End, p. 40. 

Elliott, E. B., Horae Apocolypticae, p. 59. 

Froom, L. E. 

The Ministry, p. 18. 
Statement of, p. 18. 

Gensenius, Hebrew Grammar, p. 70 (footnote). 

Hahn, Franklin B., Day 'Dawn, p. 16. 

Hales, W., Analysis of Chronology, p. 73. 


Himes, J. V. 

Advent Herald, p. 9. 
Morning Watch, p. 9. 
Tract on Prophecy, p. 52. 

Jacobs, E. 

Advent Review, p. 42. 

The Day-Star, pp. 15, 16, 17, 19, 20, 23, 24, 25. 
Western Midnight Cry, pp. 7, 15. 

Johnson, Albert, Advent Christian History, pp. 10, 43, 56 


Kellogg, Dr. J. H., (Cited), p. 55. 

Loughborough, J. N., Rise and Progress of the Seventh Day Adventists, 

pp. 13, 29, 47. 

Luther, Dr. Martin 

Table Tal\s, p. 58. 

The Everlasting Gospel, p. 64. 

Wor\s of: 

Erlanger Edition, p. 58. 
Weimer Edition, p. 59. 

Marsh, J. 

' Advent Review, p. 10. 
Snow's Midnight Cry, p. 12. 
The Harbinger, pp. 35, 48, 55, 64. 
The Voice of Truth, p. 63. 

"Messenger. Party", Messenger of Truth, p. 64. 

Miller, William 

Lectures, p. 48. 

The First Angel's Message, p. 68. 
Morning Watch, (Successor of Midnight Cry), p. 9. 
Olsen, M. E., Origin and Progress, etc., pp. 13, 26 (and footnote), 29. 
Petri, J. P., Aufschuits Zahlen Daniels, etc., p. 72. 
Preble, T. M., Hope of Israel, p. 27. 

Preston, Rachel, "Caused forty Adventists to keep the Sabbath"), p. 27. 

Purvey, , Protestant Commentary on the Apocalypse, p. 32. 

Sears, Clara, Days of Delusion, p. 8. 

Seventh Day Baptists in Europe and America, p. 21. 

Smith, Uriah 

The Sanctuary (in Advent Review), p. 56. 

Thoughts on Daniel and Revelation, p. 59. 


Snow, S. S. 

Cited in A Word to The Little Floc\, p. 7. 
The Advent Harbinger and Midnight Alarm, r. 
55, 58, 64. 

The Jubilee Standard, pp. 11, 28. 

The Voice of The Prophet Elias (Elijah) , pp. 11, 

True Midnight Cry, 12, 15, 47. 

Voice of Truth, p. 35. 

Spicer, W. A., Certainties of The Advent Movement, p. 
Stowe, C, The Three Angels of Revelation 14, p. 51. 

Taylor, Daniel T. 

Cited in Great Controversy, p. 59. 
The Voice of The Church, pp. 58, 59. 

Truesdail, Mrs., Letter of, p. 29. 

White, Ellen G. (Harmon) 

DayStar, pp. 20, 23. 

Experiences and Views, 20, 53, 54, 65. 
Early Writings, pp. 17, 38, 39, 41, 48, 69. 
Sketch of Christian Experiences, p. 54. 
Spiritual Gifts, pp. 65, 68, 69. 
Testimonies, pp. 13, 28, 35, 45. 

White, James 

Advent Review, pp. 23, 45, 46. 

A Word to The Little Floc\, pp. 11, 12, 15, 18, : 
32, 48, 52, 53, 69. 

Life S\etches, pp. 13, 66. 

Present Truth, 36, 37, 38, 39, 42. 

Sabbath Herald, pp. 45'46. 

Seven Last Plagues, p. 48. 

Synoposis of The Seal, p. 37. 


Wilcox, F. M. 

Divine Revelation, p. 67. 
Letter of, p. 60. 

Woodward, E. P., The Safeguard and Armory, p, 12 (footnote), 13 




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